'*      NOV    3  1911      *] 


(*      NOV   3  19] 

SUNDAY,  ^i^s 

THE  TRUE  SABBATH  OF  GOD; 

OB, 

SATURDAY  PROVEN  TO  BE  NEITHER  THE  SAB- 
BATH OF  THE  OLD  TESTAMENT,  NOR  THE 
SABBATH  OF  THE  ANCIENTS,  WHO 
LIVED  BEFORE  THE  CHRIS- 
TIAN ERA. 


Being  a  Complete  Refutation  of  the  Satitbdat-Sabbath 

Heresy,  and  a  Vindication  of  the  OhangbabijE- 

NESS  of  the  Day  of  the  Sabbath. 


BT 

SAMUEL  WALTER  GAMBLE, 

OF  OTTAWA,  KANSAS, 

Member  of  the  South  Kansas  Conference  of  the  Methodist 
Episcopal  Church,  and  a  Field  Secretary  of  the  American 
Sabbath  Union  of  New  York  City,  and  Editor  and 
Publisher  of  The  Toiler's  Friend,  The  True  Sab- 
"  bath,  a  semi-monthly  periodical  paper,  de- 
voted to  securing  a  Sabbath-day  to 
all  Classes  of  Laboring  Men. 


Cincinnati  :    Jennings    and    Graham 
New   York:    Eaton   and   Mains 


Copyright,  1900, 
Bt  The  Wbstekn  Methodist  Book  Concern. 


CONTENTS. 


CHAPTER  I.                              p^Qjj. 
Brief  Statement  of  Sabbath  Doctrine 21 


CHAPTER  II. 

Ancient  Calendars  and  Ancient  Methods  op  Sab- 
bath Counting 25 

CHAPTER  III. 
The  True  Bible  Calendar.. 50 

CHAPTER  IV. 

Jewish  Sabbaths;  or,  The  Sabbaths  During  the 
Jewish  Dispensation 73 

CHAPTER  V. 

Objections  to  the  Jewish  Sabbath  Teachings 
Briefly   Considered 122 

CHAPTER  YI. 

The  Christian  Sabbath  Studied  Negatively;  or, 
The  Chief  Arguments  Against  Sunday-Sabbath 
Observance  Considered 134 

CHAPTER  VII. 

The  Christian  Sabba^th  Positively;  or,  The  Chris- 
tian Sabbath  in  Old  Testament  Prophecy  and 

New  Testament  History 172 

3 


LE' 

s 

I 

iL  CAL^S  AND  JUBILEES. 

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(Septemb|) 
YL 

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(March.) 

XII. 

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GAMBLERS    CJIAirr 

OF  THE  ANCIENT  CHANGEABLE  SABBATHS  DAYS  AND  YEARS,  AND  PERPETUAL  CALENDAR  OF  ANCIENT  MONTHS,  WEEKS,  SABBA'J^HS,  SABBATH  YEARS  AND  JUBILEES. 


AI51H. 

Noarly=i(.. 
(April.) 

1YAH. 

(Muy.) 

II. 

SI  VAN. 

(June.) 

III. 

TAMMUZ. 

AH. 

( August.  1 

V. 

ELUL. 

(Saptemt)pr.l 

VI. 

TISKI. 

(llctober.) 

VII. 

BUL. 

(X.ivpnilKM-.) 

VIII. 

fHISLEU. 

( Iipoemher. ) 

IX. 

TEBETH. 

(January.) 

X 

SHEBAT. 

(February.) 

XI. 

ADAK. 

(March.) 

XII. 

Monday 

Tuesday 

\V..dne8da7 

Thursday 

Friday 

Saturday 

Sunday 

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INTRODUCTION. 


nPHIS  book  discusses  a  tnith  essential  to  tlie  very 
existence  of  Christianity.  Without  the  Chris- 
tian Sabbath,  it  would  be  impossible  long  to  per- 
petuate the  Christian  religion.  To  handle  so  vital 
a  truth  requires  a  master's  hand.  So  far  as  the 
substance  of  truth  is  concerned,  we  do  not  hesitate 
so  to  classify  our  author.  Peculiarly  qualified  for 
the  work  of  sifting  the  facts  and  deducing  the 
proper  conclusions,  Mr.  Gamble  justifies  the  ex- 
pectation that  he  will  lead  the  reader  to  final 
results. 

The  exhaustive  study  of  the  Scriptures,  and  tha 
wide  familiarity  with  the  literature  on  the  Sabbatk 
and  the  extended  historical  research,  give  to  thi& 
work  a  value  not  surpassed  by  any  other  treatise 
in  this  field.  Other  works  are  rich  in  other  depart- 
ments  of  the  subject;  but  on  the  controverted  point 
raised  by  Saturdarians,  this  argument  moves  witL 
all  the  quietness  and  certainty  of  a  mathematical 
demonstration.    It  is  this  or  nothing. 

5 


6  Introduction. 

Ill  view  of  the  miscliief  wrought  by  the  enemies 
of  the  Christian  Sabbath,  in  loosening  the  public 
conviction  on  this  subject,  in  giving  reign  to  the 
natural  waywardness  of  the  unregenerate  heart,  in 
robbing  the  laboring  man  of  two-fifths  of  his  nat- 
ural expectation  of  life  by  taking  away  his  Di- 
vinely-appointed day  of  rest,  in  increasing  the 
power  of  temptation  to  the  use  of  alcoholic  stimu- 
lants to  make  up  for  lost  rest,  and  in  emphasizing 
a  narrow  and  formal  and  mechanical  view  of  God's 
Revelation,  and  in  many  other  incidental  ways,  in 
view  of  the  mischief  thus  wrought,  there  can  re^ 
main  no  doubt  of  the  duty  of  every  Christian 
teacher  to  familiarize  himself  with  the  unanswer- 
able arguments  of  this  little  book. 

We  bespeak  for  it  an  ever-widening  influence, 
an  influence  that  must  widen  till  the  heresy  of 
Saturdarianism  is  extirpated,  and  becomes  only  a 
thing  of  history.  q.  H.  FOWLER. 

Cheyenne,  Wyoming,  1900. 


PREFACE. 

\\THY  this  little  book  on  the  Sabbath  question? 
During  the  last  twenty-five  years  I  have 
learned  that  a  little  sect  called  the  Seventh- 
day  Adventists  are  doing  a  work  at  home  and 
abroad,  the  evils  of  which  are  hard  to  reckon  up. 
They  teach  that  the  ^ 'Beast"  of  the  "Eevelation" 
is  the  Pope  of  Eome;  that  the  Pope  of  Kome 
changed  the  Sabbath  from  Saturday  to  Sunday, 
thus  making  Sunday-keeping  the  "mark  of  the 
Beast." 

Then  they  urge  upon  all  who  follow  after  their 
teachings  the  idea  that  "Whosoever  worships  the 
beast  or  has  his  mark  [keeps  Sunday  as  the  Sab- 
bath] shall  be  cast  out,  and  the  wrath  of  God  shall 
be  poured  out  upon  him:"  and  that,  "Whosoever 
shall  keep  the  whole  law,  and  yet  offend  in  one 
point  [keeps  Sunday  as  the  Sabbath],  he  is  guilty 
of  all;"  and  hence  can  not  be  saved.  These  people 
have  either  been  ignorantly  opposed,  in  a  way  to 
build  them  up,  or  ignored  until  they  have  become 

7 


8  Preface. 

one  of  the  greatest  curses  to  tlie  progress  of  true 
Christianity. 

They  bluff  the  masses  into  acquiescence  to  their 
teachings  by  challenging  any  person  to  meet  them 
in  debate,  or  by  scattering  thousands  and  some- 
times millions  of  copies  of  pretended  "rewards  of 
$1,000  for  Bible  authority  for  Sunday  being  the 
Sabbath,"  and  others. 

They  are  responsible  for  the  defeat  of  the  Blair 
"Sunday  Rest  Bill,"  which  was  prepared  in  re- 
sponse to  the  petition  of  seven  millions  of  Amer- 
ican citizens.  They  were  encouraged  by  that  "vic- 
tory," and  about  seven  years  ago  began  an  active 
battle  against  the  enforcement  of  existing  Sabbath 
laws,  by  raising  over  twelve  thousand  dollars  a  year 
to  encourage  the  defiance  of  Sabbath  law,  and  to 
defend  violators  of  the  laws  against  just  punish- 
ment for  said  deliberate  violations. 

About  four  years  ago  they  began  another  battle 
with  more  vigor,  and  requiring  much  larger  sums 
of  money  to  accomplish  it;  i.  e.,  the  repeal  of  all 
Sabbath  laws,  both  in  State  and  Nation.  For  this 
purpose  they  are  bending  their  greatest  energies. 

Two    large    publishing    establishments    exist 


Preface.  9 

chiefly  for  the  accomplishment  of  this  dark  plot. 
One  of  these  plants,  they  claim,  has  a  capacity  of 
ten  thousand  copies  of  a  large  sixteen-page  paper  in 
an  hour.  Said  house  employs  one  hundred  and 
fifty  hands,  who  receive  a  monthly  salary  of  over 
five  thousand  dollars.  They  grind  out  their  danger- 
ous literature  by  the  ton;  yes,  by  the  carload,  and 
are  pushing  it  under  various  unfair  methods  upon 
an  innocent  public. 

Through  these  efforts  they  claim  to  have  drawn 
^ve  thousand  members  out  of  the  Protestant 
Churches  during  1899,  and  confounded  about  one 
hundred  thousand  honest,  God-loving,  earnest 
Christians,  and  thereby  caused  them  to  doubt  the 
ministers  and  members  of  the  Churches  to  which 
they  belong,  and  to  disregard  the  Sabbath,  and  to 
think  that  they  have  not  been  keeping  the  true 
Sabbath.  This  slackening  of  conviction  about 
Sabbath  observance  on  the  one  hand,  coupled  with 
their  persistent  effort  everywhere  to  have  all  sorts 
of  work  and  amusements  upon  the  Sabbath,  in 
order  to  bring  the  day  into  disrepute,  has  resulted 
in  doubling  the  amount  of  compulsory  Sabbath 
labor  in  the  last  seven  years,  until  now  it  is  esti- 


10  Preface. 

mated  that  over  four  million  American  laboring 
men  are  compelled  to  labor  every  day  alike,  or  risk 
being  thrown  out  of  employment  if  they  refuse  to 
labor  on  the  Sabbath.  More  than  one-fifth  of  all 
the  laboring  people  are  now  robbed  of  a  Sabbath. 
At  the  present  rate  of  growth  in  Sabbath  labor, 
how  long  will  it  be  until  we  will  have  no  Sabbath 
in  this  Nation? 

The  man  who  is  robbed  of  the  Sabbath  and  the 
services  of  the  house  of  God,  is  robbed  of  one  of  the 
greatest  blessings  that  every  American  citizen  has  a 
right  to  enjoy.  It  is  impossible  rightly  to  weigh 
the  worth  of  religious  environment.  The  man  who 
is  driven  to  labor  every  day  alike,  is  not  only  robbed 
of  the  greater  blessing  of  American  citizenship, 
but  is  forced  into  associations  that  tend  to  drag 
him  down. 

Statistics  prove  that  the  man  who  is  robbed  of 
his  Sabbath  rest,  and  who  is  compelled  to  labor 
every  day  alike,  only  lives  on  the  average  twelve 
years. 

To  make  a  mathematical  problem  of  the  exist- 
ing conditions,  I  shall  cast  off  whatever  is  meant 
by  the  "over"  four  millions;  and  to  be  on  the  safe 


Preface.  11 

side  of  the  facts,  I  will  cast  off  one  million;  and  take 
the  army  of  three  million  laboring  men  who  have 
no  Sabbath,  and  make  some  calculations* 

One-twelfth  of  these  men  must  die  prematurely 
every  year — at  least  eight  years  before  God  in- 
tended them  to  die.  Two  hundred  and  fifty  thou- 
sand a  year  thus  go  into  premature  graves  in  this 
Christian  l^ation.  What  does  that  mean?  It 
means  that  now  five  thousand  men  a  week  go  down 
under  the  strain  of  laboring  seven  days  in  the  week, 
and  five  thousand  families  a  week  are  robbed  of  the 
one  who  earns  their  living — are  robbed  of  their 
earnings  for  eight  years.  !N'or  is  this  all.  In  the 
breaking-down  process  that  is  causing  these  thou- 
sands to  die  eight  years  too  soon,  they  are  driven 
into  drink,  in  order  to  try  and  do  the  impossible — 
work  on  perpetually  without  a  rest-day.  Thus 
three  thousand  men  a  week  take  to  drink,  and  at 
least  fifteen  hundred  men  a  week  die  drunkards. 
Fifteen  hundred  families  a  week  are  humiliated  by 
being  made  relatives  of  one  who  fills  a  drunkard's 
grave. 

Are  you  surprised  at  the  lack  of  revival  in  the 
Churches  now? 


12  Peeface. 

"What  relation  do  these  things  have  to  re- 
vivals?" The  laboring  people  are  rapidly  attaching 
more  and  more  blame  on  the  Churches  on  account 
of  their  Sabbathless  condition.  They  have  a  right 
to  feel  hard  toward  the  Churches. 

The  Seventh-day  Adventist  Church  is  gladly 
leading  all  the  forces  that  are  at  work  to  rob  the 
laboring  people  of  a  Sabbath.  The  other  Churches, 
who  represent  a  membership  six  hundred  and 
ninety-eight  times  as  large  as  Adventism,  are 
quietly  permitting  this  curse  to  grow,  and  are  not 
sufficiently  trying  to  retard  or  hinder  the  growth 
of  this  sin. 

"Nov  is  this  all.  Multitudes  of  Church  members 
help  to  rob  the  laboring  men  of  their  Sabbath.  To 
illustrate:  I  go  to  the  barbers  in  some  large  town, 
and  solicit  their  attendance  upon  a  revival-meeting, 
or  solicit  them  to  attend  the  regular  preaching  serv- 
ices. They  look  at  me  as  though  I  lacked  in  judg- 
ment, or  else  was  ignorant  of  existing  conditions. 
I  urge  my  case.  I  say:  We  are  directed  to  preach 
the  gospel  to  every  creature.  I  recognize  that  you 
are  a  creature.  I  recognize  you  are  an  intelligent, 
well-raised,  influential  man;  that  you  are  a  very 


Preface.  13 

successful  man.  I  'd'  like  very  mucL.  to  have  you 
attend  my  Church,  that  I  may  have  a  chance  to 
preach  to  you.  "To  me?  Why,  Reverend  sir,  there 
are  enough  members  belonging  to  your  Church 
who,  if  I  should  close  up  my  shop  and  go  to 
Church  on  Sabbath,  would  withhold  their  patron- 
age from  me  to  drive  me  into  bankruptcy.  It  is 
not  possible  for  me  to  come  to  Church."  I  turn 
now  and  whisper  a  word  of  advice  to  my  members 
who  get  shaved  before  going  to  Church  on  Sabbath 
morning;  now  that  yoij  are  to  blame  for  preventing 
the  barber  from  attending  Church,  and  through 
the  Church's  services  of  becoming  a  Christian, — in 
the  name  of  Christ,  I  ask  you  never  to  talk  to  that 
barber  about  becoming  a  Christian.  That  barber 
thinks  you  have  none  of  the  Spirit  of  Christ  in  you. 
He  has  not  the  slightest  idea  that  you  are  a  Chris- 
tian, and  you  can  do  him  no  greater  injury  than 
to  add  insult  to  injury  by  thus  addtesing  him.  Let 
some  man  talk  to  barbers  in  whom  they  have  confi- 
dence, and  for  whom  they  have  respect.  If  you 
buy  meats  on  Sunday,  don't  talk  to  the  butcher 
about  his  soul.  Go  all  around  the  circle  of  the 
classes  who  are  robbed  of  their  Sabbath  in  any  de- 


14:  Preface. 

gree  by  Church  members,  and  put  yourself  in  their 
places,  and  ask  yourself  how  you  would  feel  under 
like  circumstances.  The  first  requisite  you  must 
have  as  a  means  of  leading  a  man  to  Christ,  is  to 
be  able  to  live  in  such  a  way  as  to  convince  him 
that  you  are  really  what  you  profess  to  be.  To  be 
of  any  assistance  to  any  man  (in  leading  him  to 
Christ),  that  man  must  think  that  you  are  yourself 
a  Christian.  Are  you  assisting  to  rob  barbers, 
butchers,  bakers,  restaurant  men,  liverymen,  hotel 
men,  postal  clerks,  railroad  men,  and  other  classes 
of  men,  of  their  rest-day?  Or  are  you  living  in  a 
way  to  command  their  respect  as  a  consistent  Chris- 
tian man?  Again,  are  you  doing  anything  to  better 
these  Sabbathless  laborers? 

O,  that  the  eyes  of  American  Christian  citizens 
could  see  the  wonderful  field  of  opportunity  and 
duty,  that  presents  itself  before  us  on  almost  every 
hand! 

To  state  the  case  logically:  I  assert  that  the 
Churches  can  not  reach  and  save  the  masses  of  the 
laboring  people  until  it  is  possible  for  laboring 
men  to  quit  work  one  day  in  the  week,  for  no  man 
can  preach  to  another  who  works  every  day  alike. 


'KEFACE. 


15 


Therefore  the  one  great  need  of  the  American 
laboring  man  is  to  have  a  rest-day  guaranteed  to 
him  by  national  law.  This  can  not  be  done  until 
the  Christian  people  unite  with  the  laboring  peo- 
ple in  bringing  this  desired  condition  about.  The 
Christian  people  will  not  do  really  efficient  work 
in  this  struggle  unless  they  do  it  from  a  conviction 
of  duty.  They  will  never  have  lasting  convictions 
of  duty  until  they  have  a  correct  knowledge  of  the 
general  outlines  of  Sabbath  truth.  Hence  it  logic- 
ally follows  that  there  must  be  an  honest,  thorough 
study  of  the  doctrines  of  the  Sabbath.  In  other 
words :  the  mass  of  the  Christian  people  must  know 
what  day  is  the  Bible  Sabbath.  Is  it  Sunday,  or 
is  it  Saturday?  This  Nation  will  not  have  ade^ 
quate  Sabbath  laws  until  the  day  of  the  Sabbath 
is  made  sufficiently  clear  to  create  genuine  Biblical 
conviction  of  duty  in  regard  to  our  individual  and 
collective  duties  about  Sabbath  observance. 

I  am  forced,  after  twenty-five  years  of  Sabbath 
research,  to  believe  that  there  is  a  dearth  of  correct 
Sabbath  literature.  In  fact,  I  do  not  know  of  a 
book  on  the  Sabbath  question  that  correctly  sets 
forth  even  the  Bible  teaching  of  the  Sabbath,  much 


16  Preface. 

less  that  gives  a  correct  general  survey  of  tlie  field. 
On  account  of  my  knowledge  of  the  existing  con- 
ditions, I  felt  led  of  God  to  give  up  the  work  of 
the  pastorate,  and  enter  the  lecture  field,  for  the 
purpose  of  arousing  Christian  people  to  action  and 
into  the  re-study  of  the  Sabbath  question. 

I  have  addressed  many  thousand  Christians  and 
several  hundred  ministers  within  the  last  two  years, 
and  everywhere  I  have  gone  there  has  arisen  a  de- 
mand for  a  better  Sabbath  literature.  Scores  of 
ministers  have  urged  me  to  publish  my  Sabbath 
teachings  in  book  form.  The  matter  which  I  have 
collected  in  the  last  twenty-five  years  is  sufficient 
to  make  a  large  volume.  But  with  the  knowledge 
of  the  evils  resulting  from  compulsory  Sabbath 
labor,  I  can  not  feel  free  to  quit  lecturing,  and  go 
home  and  put  my  matter  into  an  elaborate  book  on 
the  fifteen  systems  of  Sabbath  countings  which  have 
existed  during  the  last  four  thousand  years.  But 
so  many  preachers  have  said,  "Can't  you  give  us  at 
least  the  data  which  you  use  in  your  public  lec- 
tures?" So,  recognizing  my  obligations  of  service 
to  my  fellow-men,  I  hasten  to  help  arm  as  many 
as  possible,  and  as  quickly  as  possible,  with  suffi- 


Pbbface.  17 

cient  arguments  and  facts  to  save  their  Cliurches 
and  neighborhoods  from  the  evils  of  Saturdarian- 
ism. 

Therefore,  I  send  out  this  summary  of  my  Sab- 
bath teachings.  So  I  write  a  page  or  a  chapter 
whenever  and  wherever  I  get  the  time,  expecting 
that  at  some  future  time  I  may  write  a  more  ex- 
haustive treatise  on  the  question.  However,  I  have 
the  firm  conviction  that  I  give  enough  truth,  stated 
with  sufficient  clearness,  that  those  who  read  these 
pages  will  receive  proper  ideas  of  the  Bible  teach- 
ings on  Sabbath  counting. 

I  am  indebted  to  a  host  of  men,  living  and  dead, 
for  what  I  know  on  this  very  important  subject. 
First  of  all,  I  am  indebted  to  God  for  his  guidance 
and  help.  So  far  as  men  are  concerned,  I  stand 
first  in  debt  to  the  Rev.  James  H.  Yaughan,  a  super- 
annuated minister  of  the  St.  Louis  Conference  of 
the  Methodist  Episcopal  Church,  who  more  than 
twenty-five  years  ago  said:  "You  will  find  when 
you  study  Leviticus  and  the  parallel  Scriptures  that 
there  are  many  fixed-date  Sabbaths,  which,  of 
course,  could  not  fall  on  Saturdays  every  year." 

I  owe  much  to  all  the  leading  writers  of  com- 


18  Preface. 

mentaries,  Bible  and  other  dictionaries,  cyclopedias, 
and  lexicons,  for  the  truths  obtained  from  them, 
although  I  have  given  those  truths  a  setting  and 
an  application  seemingly  unseen  to  the  ^vriters. 

I  am  under  some  obligation  to  the  management 
of  the  Christian  Endeavorer,  for  bringing  me  face 
to  face  with  the  great  scholars  of  Chicago  to  be 
interviewed  about  my  Sabbath  convictions,  and  to 
the  men  appointed  by  the  great  educational  insti- 
tutions of  that  city,  who  reviewed  me  and  my 
theories  so  thoroughly  and  patiently,  and  who 
loaned  their  influence  to  bring  my  investigations 
before  the  public. 

I  acknowledge  among  these  men  particularly  the 
esteemed  Rabbi  Emil  G.  Hirsch,  of  Chicago,  for 
the  encouragement  received  from  him  in  his  own 
home. 

I  would  not  forget  the  help  received  from  the 
enemies  of  the  Sabbath  in  the  two  wings  of  Chris- 
tian Saturdarianism,  the  ^^Seventh-day  Baptist"  and 
the  ^^Seventh-day  Adventist"  Churches.  Among 
these  are  A.  H.  Lewis,  D.  D.,  and  James  Bailey, 
D.  D.,  in  the  former;  and  Revs.  J.  ]^.  Andrews, 
Uriah  Smith,  Alonzo  T.  Jones,  A.  O.  Tait,  and 


Preface.  19 

others,  and  to  their  chief  Jesuitical  allies,  "Senex" 
and  Enright. 

I  have  enjoyed  the  friendship  and  help  of  Rev. 
D.  M.  Canright,  who  for  twenty-eight  years  was  the 
great  leader  of  Saturdarianism,  but  who,  upon  dis- 
covering the  groundlessness  of  the  teaching,  left  it, 
and  joined  the  Baptist  Church,  of  which  he  is  still 
a  very  efficient  minister.  I  also  owe  much  to  the 
Sabbath  writings  of  Peter  Akers,  Bessey,  Beards- 
ley,  Briggs,  Love,  Elliott,  Waufle,  Wilson,  Bauser, 
Crafts,  and  a  host  of  others,  from  whom  I  have 
received  much  help.  N'either  would  I  forget  Dean 
Alfred  A.  Wright,  of  Boston,  and  Dr.  Steele,  of 
Denver,  and  others,  for  encouragement,  confirma- 
tion,  or  criticisms. 

Yet  in  this  little  volume,  so  hastily  written  as  T 
ride  or  rest,  I  shall  be  obliged  to  use  the  thoughts 
of  these  friends,  and  possibly  often  without  giving 
them  proper  credit,  and  often  without  being  able 
to  give  book  or  page. 

I  send  out  these  hastily-written  pages,  with  an 
earnest  prayer  to  the  Father  that  he  will  use  the 
truths  herein  set  forth  to  the  accomplishment  of 
much  and  lasting  good.  THE  AUTHOR. 


SUNDAY  THE  TRUE  SABBATH. 


Chapter  I. 

BKIEF  STATEMENT   OF   SABBATH  DOC- 
THINK 

TI^  the  past  most  writers  believed  and  taught  that 

from  the  time  Moses  led  the  Israelites  out  of 
Egypt  to  the  crucifixion  of  Christ,  Saturday  was 
the  Sabbath. 

Some  taught  that  Sunday  was  the  creation  Sab- 
bath, and  that  a  temporary  Sabbath  was  given  to 
the  Jews — a  Saturday  Sabbath — to  last  until  the 
resurrection,  and  that  then  the  creation  Sunday 
Sabbath  was  reinstated,  and  made  of  universal  ap- 
plication. 

Others  have  taught  that  there  was  no  Sabbath 
until  the  Exodus,  or  until  the  falling  of  the  manna 
a  month  later;  that  a  Saturday  Sabbath  was  given 
then,  which  was  kept  to  the  Christian  Era. 

The  more  common  theory,  though,  has  been  that 
21 


22  Sunday  the  True  Sabbath. 

tlie  Saturday  Sabbath  was  instituted  in  Eden,  and 
bas  come  down  through  all  time  to  the  Christian 
Era  in  an  imbroken  history  or  practice,  and  that 
Christ  at  his  own  resurrection  changed  the  Sabbath 
from  Saturday  to  Sunday,  to  commemorate  his 
resurrection  on  that  day. 

Saturdarianism  has  taken  this  last  and  most 
common  teaching,  and  repudiated  the  last  thought, 
and  hence  teaches  that :  The  Saturday  Sabbath  was 
given  to  Adam  in  Eden  for  an  everlasting,  un- 
changeable covenant;  and  that  it  has  come  to  us 
in  an  unbroken  history  to  the  present,  and  that  it 
will  continue  to  the  end,  and  become  the  universal 
Sabbath. 

I  shall  assert  and  prove,  I  think, — 

1.  That  a  Sabbath  was  given  to  Adam  in  Eden, 
but  that  it  was  Sunday  and  not  Saturday,  and  that 
it  was  kept  for  probably  about  eighteen  centuries, 
and  was  lost. 

2.  That  after  the  confusion  of  tongues  a  great 
variety  of  Sabbath  countings  was  instituted,  which 
changed  the  day  of  the  Sabbath  from  twelve  to 
thirty-six  times  a  year  from  one  day  of  the  week  to 
another. 


Brief  Statement.  23 

3.  That  God  led  the  Egyptians  into  the  nearest 
approach  to  the  Edenic  Sabbath,  by  enabling  them 
to  establish  a  fixed  week  of  seven  days,  commencing 
with  the  day  of  Saturn,  and  ending  with  a  seventh- 
day  Sabbath — Friday. 

4.  That  God,  through  Moses,  gave  the  children 
of  Israel  a  system  of  fixed  date  Sabbaths,  which 
changed  once  every  year  between  the  Exodus  and 
the  Crucifixion  to  a  different  day  of  the  week,  and 
hence  that  Saturday  never  was  a  Jewish  Sabbath 
for  over  a  year  at  any  one  time  until  after  the 
destruction  of  Jerusalem  under  Titus. 

5.  That  the  Eoman  week  from  before  the  birth 
of  Christ  to  near  the  close  of  the  fourth  century, 
A.  D.,  was  eight  days  long,  and  hence  that  their 
Sabbaths  changed  forty-five  times  every  year  to  a 
different  day  of  the  week. 

6.  That  Christ,  in  fulfillment  of  prophecy,  made 
the  Sunday  of  his  resurrection  the  Sabbath,  which 
"remaineth  to  the  people  of  God"  as  the  one  and 
only  Sabbath — "the  day  the  Lord  hath  made" — 
and  that  it  shall  last  to  the  end  of  time,  and  be- 
come the  Sabbath  of  all  nations,  in  which  "we 
shall  rejoice  and  be  glad." 


24  Sunday  the  Tetje  Sabbath. 

T.  I  shall  show  that  modem  Saturdarianism 
originated  in  the  second  century  A.  D.,  and  hence 
is  no  Bible  Sabbath,  and  therefore  that  it  is  a  mis- 
nomer to  call  Saturday  keepers  "Sabbatarians." 


Chapter  II. 

ANCIENT  CALEN^DARS  AOT3  ANCIEKT 

METHODS  OF  SABBATH 

COUNTING. 

^T^HAT  my  readers  may  get  a  correct  idea  of  tke 
real  teaching  of  Saturdarians,*  I  will  state,  or 
allow  tliem  to  state,  their  case  clearly  before  I 
introduce  my  own  evidence.  However,  in  this  book 
I  shall  use  but  little  evidence  except  the  admissions 
of  the  enemies  of  our  Christian  Sabbath,  since  it 
is  an  admitted  law  of  evidence  that  the  strongest 
evidence  is  the  admissions  of  the  accused. 

In  this  chapter  I  shall  quote  chiefly,  therefore, 
from  Lewis^  and  from  Bailey.^ 

Dr.  Lewis,  on  page  104,  asserts  his  doctrine  of 
the  "primeval  and  universal  week,"  commencing 
with  Sunday  as  the  first  day  of  the  week,  and  end- 
ing with  Saturday,  the  seventh  day  or  Sabbath,  at 
the  creation  of  the  world,  and  coming  down  through 
all  nations  to  the  present  time,  "in  its  present  un- 
broken order."    I  propose  to  prove  by  the»e  two 

25 


26  Sum) AY  THE  True  Sabbath. 

witnesses,  that  the  ancient  Sabbaths  have  been 
changed  thousands  of  times  from  one  day  of  the 
week  to  another. 

Dr.  Lewis  says:  "The  Patriarchal  and  Hebrew 
line  of  humanity  retained  the  true  conception  and 
the  true  naming  of  the  days;  that  is,  by  numerals. 
The  other  lines  drifted  away  from  the  primeval 
revelation,  adopted  the  worship  of  the  heavenly 
bodies,  and  named  the  days  after  the  planets.  They 
preserved  the  original  order  of  the  days,  and  hence 
whenever  the  two  lines  of  human  life  touch  each 
other  in  history,  God's  Sabbath  and  Saturn's  day 
coincide.'' 

It  is  clear  that  he  seeks  to  show  that  the  day  of 
Saturn,  or  Saturday,  was  God's  Sabbath,  and  was 
also  always  the  Sabbath  of  all  nations,  and  hence 
his  "primeval  and  universal"  week  in  its  "present 
AND  unbroken  ORDER."  On  page  90  he  says:  "If 
the  week  which  antedates  Moses  and  existed  among 
the  nations  that  flourished  before  the  time  of  the 
Hebrew  IsTation,  is  identical  with  the  Hebrew  and 
Christian  week,  then  it  is  certain  that  there  was  no 
change  of  the  week  or  of  the  Sabbath  when  the 
Israelites  left  Egypt,  as  certain  men  claim  who  are 


Ancient  Calendaes  27 

more  visionary  than  scholarly.  Thus  the  existence 
of  a  primeval  and  universal  week,  indentical  with 
onr  own,  settles  at  least  three  phases  of  the  Sabbath 
question,  without  appeal  to  the  Bible." 

While  the  good  Doctor  asserts  no  change  of  Sab- 
bath when  the  children  of  Israel  left  Egypt,  he 
should  remember  that  ^^the  Egyptian  week  com- 
menced with  Saturday,"  ^  and  ended  with  Friday; 
i.  e.,  Eriday  was  the  Sabbath  of  the  Egyptians  and 
of  the  children  of  Israel  while  they  lived  in  Egypt, 
and  when  they  began  to  keep  Saturday  upon  their 
flight  from  Egypt,  they  changed  from  Eriday- 
keeping  to  Saturday-keeping. 

He,  on  pages  91  and  92,  quotes  from  the  "En- 
cyclopedia Britannica"  to  prove  the  length  of  the 
Accadian  month  and  year,  and  the  date  or  time  of 
its  existence,  which  he  claims  to  have  been  "about 
2200  B.  C,"  and  was  composed  "of  twelve  months 
of  thirty  days  each."  He  does  not  explain  the 
intercalary  month  of  thirty  days  once  in  six  years, 
but  says:  "The  Accadian  calendar  appears  to  have 
passed  to  the  Assyrians,  and  through  them  to  the 
Jews,  through  the  medium  of  the  Aramseans."  On 
page  92  he  quotes  from  the  Library  of  Universal 


28  Sunday  the  Texte  Sabbath. 

Kiiowledge  to  prove  tliat  "tlie  Assyrian  Bcholars 
translated  the  Accadian  literature  into  their  own 
language,  and  their  technical  and  sacred  terms  were 
borrowed  from  it.  Every  day  is  bringing  to  light 
new  proofs  of  the  influence  of  these  Accadians  upon 
the  civilization  of  these  Semitic  nations,  and 
through  them  upon  that  of  Europe/' 

ISTote  carefully  that  he  is  building  a  chain  of  evi- 
dence to  prove  that  the  people  of  Asia  and  Europe 
all  kept  the  Accadian  Sabbath;  and  on  page  111 
he  asserts  that:  "The  seventh  day  of  the  Accadian 
and  Babylonian  week  was  a  day  of  rest,  and  was 
identical  with  the  Sabbath"  (of  the  Hebrews) ;  L  e., 
the  Accadian  Sabbath  was  the  Edenic  and  Hebrew 
Sabbath,  and  was  always  Saturday. 

"We  now  turn  back  to  page  96,  where  he,  after 
admitting  that  every  Accadian  month  had  just 
'^thirty  days,"  now  quotes  from  Professor  A.  H. 
Sayce,  and  shows  that  the  Accadian  Sabbaths 
were  on  the  "seventh,  fourteenth,  twenty-first,  and 
twenty-eighth  days  of  the  month." 

I  now  append  a  half  year  of  an  Accadian  calen- 
dar to  show  how  their  Sabbaths  always  fell  on 
Saturdays! 


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30  Sunday  the  True  Sabbath. 

For  convenience,  I  have  nnmbered  six  Acca- 
dian  months  in  order  at  the  bottom  of  the  diagram, 
and  have  given  the  Sabbath  dates  in  heavy-faced 
figures,  so  as  to  distinguish  the  Sabbaths  from  the 
other  dates.  I  have  accommodated  my  calendar 
to  the  Doctor's  theory  as  far  as  possible,  by  causing 
the  Sabbaths  to  commence  on  Saturday.  But  in- 
stead of  these  ^'Hebrew  and  Christian  Sabbaths" 
staying  ^^forever  on  Saturdays,"  they  refuse  to  stay 
on  Saturdays  throughout  even  two  months;  for 
while  the  7th,  14th,  21st,  and  28th  of  the  first 
month  were  Saturdays,  those  dates  in  the  second 
month  give  us  four  Monday  Sabbaths,  and  in  the 
third  month  four  Wednesday  Sabbaths,  and  in  the 
fourth  month  four  Friday  Sabbaths,  and  in  the 
fifth  month  four  Sunday  Sabbaths,  and  in  the  sixth 
month  four  Tuesday  Sabbaths,  and  so  on  perpetu- 
ally changing  the  day  of  the  Sabbath  twelve  times 
in  the  common  year  and  thirteen  times  in  the  long 
year,  which,  in  2,200  years,  or  to  the  coming  of 
Christ,  would  change  the  day  of  the  "Accadian, 
Babylonian,  Hebrew,  and  Christian  Sabbath"  over 
26,000  times.  I  would  also  ask  you  to  take  the 
trouble  to  count  the  number  of  days  in  the  week 


Ancient  Calendars.  31 

from  the  28tli  day  of  the  first  montli  to  tlie  Tth 
day  of  the  second  month,  or  from  the  fourth  Sab- 
bath of  the  first  month  to  the  first  Sabbath  in  the 
second  month.  The  29th  is  one  day;  the  30th, 
two;  the  1st  of  the  second  month,  three;  the  2d, 
four;  the  3d,  five;  the  4th,  six;  the  5th,  seven;  the 
6th,  eight;  and  the  Tth  day  of  the  second  month, 
or  its  first  Sabbath-day,  will  be  nine  days  from  the 
preceding  Sabbath.  Hence  once  a  month  the  week 
was  nine  days  long.  Can  you  see  how  such  a 
learned  man  as  Doctor  Lewis  can  believe  that  Sat- 
urdays once  a  month  are  nine  days  apart?  It  looks 
just  a  little  as  though  he  might  be  just  a  little 
"visionary,"  if  not  scholarly. 

I  mil  now  introduce  you  to  another  method  of 
Sabbath  counting,  produced  by  the  Doctor  in  proof 
that  all  nations  counted  the  Sabbaths  the  same  way, 
and  that  their  Sabbaths  were  always  on  Saturdays. 
This  time  it  is  the  Hindus  who  are  introduced  to 
you  by  the  Doctor. 

On  page  108  he  speaks  of  "the  Sabbath-day,  on 
the  day  of  the  full  moon,"  and  on  that  page  again, 
in  giving  the  Sabbaths  in  the  order  of  their  impor- 
tance, gives  "the  sacred  day  [or  Sabbath-day]  of 


32  Sunday  the  Teue  Sabbath. 

tlie  moon's  changes — first  and  more  especially  [or 
most  important]  tlie  full-moon  day;  next  [in  im- 
portance] the  new-moon  day;  and  lastly  [or  least 
important  among  their  Sabbaths]  the  days  equi- 
distant between  these  two.  It  was  therefore  a 
weekly  sacred  day,  and  .  .  .  may  be  well  ren- 
dered Sabbath." 

Thus  he  teaches  that  the  chief  Sabbath  was  the 
day  of  the  full  moon,  the  next  in  importance  the 
day  of  the  new  moon,  and  the  least  important  Sab- 
baths were  on  the  intervening  quarters. 

On  the  opposite  page  I  give  a  section  of  a 
Hindu  calendar  for  six  months,  indicating  the 
changes  of  the  moon  to  illustrate  how  nearly  they 
came  to  all  falling  on  Saturdays. 

The  "O"  may  represent  the  chief  Sabbaths; 
the  "  C "  may  represent  the  new-moon,  or  sec- 
ondary. Sabbaths;  and  "  V:^''  the  intervening  quar- 
ters, or  the  least  important  Sabbaths.  I  desire  al- 
ways to  go  as  far  as  I  possibly  can  to  accommodate 
the  Doctor;  so  I  commence  my  calendar  at  such  time 
as  that  the  full  moon  will  fall  on  Saturday.  Then 
tracing  the  Sabbaths,  there  is  one  on  Saturday,  the 
next  three  on  Sundays,  the  next  one  on  Monday, 


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34  Sunday  the  Tkue  Sabbath. 

the  next  three  on  Tuesdays,  the  next  one  on  Wednes- 
day, the  next  one  on  Thursday,  the  next  two  on 
Wednesdays,  the  next  one  on  Thursday,  the  next 
three  on  Fridays,  the  next  three  on  Saturdays,  the 
next  four  on  Sundays,  and  the  next  one  on  Monday. 
It  will  be  noticed  that  in  six  months  the  Sabbaths 
have  changed  twelve  times ;  or  at  least  have  fallen 
on  twelve  different  days. 

Once  in  six  months  the  Sabbaths  were  only  six 
days  apart;  and  ten  times  they  were  eight  days 
apart;  and  thirteen  times  they  were  seven  days 
apart.  So  it  is  apparent  that  the  Sabbaths  changed 
about  twenty-five  times  a  year,  among  the  Hindus ; 
or  in  two  thousand  years,  changed  about  fifty 
thousand  times  from  one  day  of  the  week  to 
another.  Still  in  the  face  of  these  facts  the  Doctor 
wants  you  to  believe  that  they  have  always  fallen 
on  Saturdays. 

We  will  now  go  with  the  Doctor  to  learn  the 
Sabbath  countings  of  other  people  in  India.  This 
time  he  quotes  from  Max  Muller's  **  Sacred  Books 
of  the  East,"  to  prove  his  theory.  He  says,  on  page 
107 :  *'  The  first  week,  therefore,  consists  of  the  day 
of  Anharmazd,  followed  by  six  other  days.  .  .   The 


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85 


36  Sunday  the  True  Sabbath. 

second  week  consists  of  the  day  Din-with-ataro,  fol- 
lowed by  six  days.  .  .  .  The  third  week  consists 
of  the  day  Din-with-Mitro,  followed  by  seven  days. 
.  .  .  And  the  fourth  week  consists  of  the  day 
Din-with-Dino,  followed  by  seven  days.  .  .  . 
Here  we  have  the  week,  with  the  days  named  in 
order  through  the  month,  two  weeks  of  seven  days, 
and  two  weeks  of  eight  days,"  etc. 

To  illustrate  further  the  Doctor's  ha/irmonious 
Sabbath  teachings,  we  give  a  haK  year  of  the 
calendar  of  India  (on  the  preceding  page.) 

You  will  notice  that  Max  Miiller  divides  the 
month  of  thirty  days  into  just  four  weeks.  The 
first  two  weeks  are  seven  days  long,  and  the  last 
two  weeks  are  eight  days  long;  and  every  week 
begins  with  a  Sabbath.  So  here  the  jirst  day  of 
every  weeh  is  a  Sabbath-day,  and  the  Sabbaths  are 
followed  by  six  or  seven  work  days. 

This  arrangement  of  Sabbaths  gave  the  1st,  8th^ 
15th,  and  23d  of  every  month  as  Sabbath-d^ys. 
Now  again,  to  accommodate  the  Doctor,  we  will  let 
the  month  and  week  begin  on  Saturday.  Our  Sab- 
bath dates  are  again  heavy-faced  dates,  so  you  can 
easily  distinguish  them  from  the  other  days.     We 


Ancient  Calendaes.  37 

now  begin  to  locate  the  days  of  their  Sabbaths. 
The  first  three  are  on  Saturdays,  the  next  one  on 
Sunday,  the  next  three  on  Mondays,  the  next  one 
on  Tuesday,  the  next  three  on  Wednesdays,  the 
next  one  on  Thursday,  the  next  three  on  Fridays, 
and  so  on  perpetually.  Therefore  their  Sabbaths 
changed  twice  every  month,  or  twenty-four  times  a 
year,  from  one  day  of  the  week  to  another;  or  in 
the  ^^2100  years  B.  C.,''  which  the  Doctor  claims 
for  this  calendar,  the  Sabbaths  changed  over  forty- 
six  thousand  times,  instead  of  being  perpetually  on 
Saturday.  Still  the  Doctor  styles  these  Sabbaths 
"the  Hebrew  Sabbaths  modified  by  the  astronomical 
element."  I  must  confess  my  inability  to  compre- 
hend his  meaning  of  that  term.  I  also  can  not  see 
how  the  Doctor  persuades  himself  to  believe  that 
the  "Accadians,  Babylonians,  Hebrews,  and  all  the 
Semitic  people"  kept  their  Sabbaths  on  the  seventh, 
fourteenth,  twenty-first,  and  twenty-eighth  days  of 
every  month;  and  that  the  Hindus  kept  theirs  on 
the  days  of  the  moon's  changes;  and  that  other  peo- 
ple kept  their  Sabbaths  on  the  1st,  8th,  15th,  and 
23d  of  every  month;  and  yet  that  they  all  kept 
their  Sabbaths,  which  were  six,  seven,  eight,  or  nine 


38  Sunday  the  True  Sabbath. 

days  apart,  always  just  "seven  days  apart,"  and 
always  "on  Saturday,"  and  hence  a  "primeval  and 
universal  week,"  and  in  its  "present  and  unbroken 
order."  I  will  only  allude  to  one  more  illustration 
of  his  "unbroken  order"  weeks — this  time  it  is  his 
Egyptian  "week  of  ten  days" — and  ask  you  how  he 
can  arrange  his  seven  days  so  that  Saturday  will 
always  fall  on  the  tenth  day  of  the  Egyptian  week? 

All  of  the  above  teachings  are  approved  by  the 
Rev.  James  Bailey,  D.  D. ;  and  in  addition  thereto, 
he  adduces  other  proofs  of  the  unchangeable  Sab- 
bath! On  page  39  he  says:  "The  ancient  Persians 
and  Romans  and  people  of  old  Calabar  had  an 
eight-day  Sabbath."  ^  That  is,  to  begin  their  Sab- 
baths on  Saturday,  the  Sabbath  of  the  first  week 
would  be  on  Saturday,  the  next  Sabbath  on  Sun- 
day, the  third  on  Monday,  the  fourth  on  Tuesday, 
the  fifth  on  Wednesday,  the  sixth  on  Thursday, 
and  the  seventh  on  Eriday,  and  hence  changed 
every  week,  or  forty-five  times  every  year  to  a 
different  day  in  the  week — and  yet  never  changed  I 

On  the  same  page  he  continues,  and  says:  "The 
Peruvians  have  the  ninth-day  rest."  That  is,  their 
Sabbaths  were  nine  days  apart,  and  changed  eveiy 


Ancient  Calendars.  3d 

nine  days,  or  forty  times  a  year  to  a  different  day 
of  the  week.  I  have  proven  by  these  two  fathers 
of  modern  Saturdarianism,  that  instead  of  the  Sab- 
baths always  being  on  Saturday,  that  the  "Acca- 
dians  and  Hebrews"  changed  their  Sabbath-day 
once  every  month,  that  the  Hindus  of  both  kinds 
changed  their  Sabbaths  twenty-four  or  more  times 
a  year,  that  the  others  changed  their  Sabbaths  forty 
times  a  year,  and  that  Persians  and  others  changed 
theirs  forty-five  times  a  year;  and  hence,  if  these 
witnesses  can  be  believed,  there  was  no  fixed  Satur- 
day Sabbath  ever  kept  by  any  nation  on  earth  be- 
fore the  time  of  Christ.  While  these  men  have 
disclosed  their  inability  to  grasp  the  facts  they  have 
quoted,  we  must  honor  them  for  the  facts  which 
they  have  collected,  with  which  I  have  blown  their 
fort  into  fifty  thousand  pieces,  by  proving  by  them 
that  the  Sabbaths  have  been  changed  over  fifty 
thousand  times,  instead  of  always  being  on  Satur- 
day. 

Before  concluding  this  chapter,  I  wish  to  call 
your  attention  to  the  fact  that  the  facts  adduced 
by  these  men  point  plainly  in  the  direction  of  solar 
instead  of  lunar  years  among  the  ancients.     Most 


40  Sunday  the  True  Sabbath. 

ancient  nations,  following  tlie  confusion  of  tongues 
and  the  beginning  of  new  tribes  and  nations,  if  not 
all  of  those  nations  before  1500  B.  C,  had  uni- 
formly months  of  thirty  days,  and  usually  years 
composed  of  twelve  months. 

You  will  also  note  that  most  of  them  located 
their  Sabbaths  in  a  certain  place  in  every  month 
of  thirty  days,  and  hence  most  of  them  intercalated 
a  month  once  in  six  years  to  keep  their  seasons  on 
the  same  month,  and  permit  their  Sabbaths  to  fall 
upon  the  correct  dates. 

So  far  as  history  shows,  the  Egyptians  first  broke 
away  from  those  customs  by  the  discovery  of  seven 
planets,  and  establishing  a  fixed  week  of  seven  days, 
naming  them  as  follows:  Day  one,  the  d'ay  of 
Saturn,  or  Saturday;  day  two,  the  day  of  the  Sun; 
day  three,  the  day  of  the  Moon;  day  four,  the  day 
of  Mars;  day  five,  the  day  of  Mercury;  day  six,  the 
day  of  Jupiter;  and  day  seven,  the  day  of  Venus. 
Hence,  as  Dion  Cassius  says,  ^'Saturday  was  the 
first  day  of  the  Egyptian  weeh/^  *  and  therefore 
Friday  was  their  ^'day  of  assembly,"  or  Sabbath. 
Having  broken  away  from  date  Sabbaths,  or  the 
location  of  Sabbaths  in  the  month  or  in  the  moon, 


Ancient  Calendars.  41 

thej  are  now  ready  for  a  modification  of  the  method 
of  intercalating  the  five  days.  Hence  they  had 
365  days,  instead  of  360,  in  the  common  year. 

^'The  time  at  which  the  year  began  varied  much 
among  different  nations.  The  .  .  .  Egyptians 
.  .  .  began  their  year  at  the  autumnal  equi- 
nox." 5 

"Among  the  ancient  Egyptians  the  month  con- 
sisted of  thirty  days  invariably;  and  in  order  to 
complete  the  year  five  days  were  added  at  the  ond, 
called  supplementary  days.''  ^ 

The  formation  of  this  calendar  is  consider-«ibly 
older  than  the  ' '  Book  of  Moses, ' '  and  I  shall  jsup- 
pose  that  it  was  about  1700  to  1800  B.  C,  accord- 
ing to  Usher's  chronology. 

Since  the  Bible  calendar  is  built  out  of  the 
Egyptian  calendar,  I  will  devote  a  short  chapter  to 
the  Bible  calendar,  and  will  therefore  close  this  one 
with  the  intimation  that  the  Bible  calendar  will  be 
solar,  instead  of  lunar  or  semi-solar. 

There  are,  to  my  mind,  clear  evidences  in  Gene- 
sis that  the  original  year  instituted  in  Eden  corre- 
sponded with  the  Egyptian  year  of  365  days,  com- 
mencing on  the  autumnal  equinox. 


4:2  Sunday  the  True  Sabbats. 

God  gave  to  Adlam,  and  throiigli  him  to  tlie 
Patriarclis,  a  fixed  Septenary  Sabbath,  recurring 
regularly  on  "the  seventh  day,"  in  commemoration 
of  his  rest  from  creation  "on  the  seventh  day." 
But  I  would  call  your  attention  to  the  fact  that 
there  is  no  intimation  in  the  Bible  anywhere  that 
that  "seventh  day"  was  Saturday.  In  the  next 
chapter  I  shall  prove  that  Sunday  was  that  "seventh 
day."  I  hold  that  while  there  are  evidences  of  the 
existence  of  a  seventh-day  Sabbath,  clearly  taught 
in  Genesis,  through  the  Deluge  and  on,  that  Sab- 
bath was  lost,  I  think,  before  the  confusion  of 
tongues  at  Babel. 

The  fact  that  all  the  nations  around  Babel  kept 
Sabbaths,  and  the  fact  that  most  of  them  knew  of 
a  week  of  seven  days,  is  certain  proof  of  their  hav- 
ing had  a  Sabbath  before  their  rebellion  against 
God.  But  the  fact  that  they  all  had  an  imperfect 
Septenary  Cycle,  is  proof  that  they  so  long  disre- 
garded and  neglected  God's  Sabbath  that  they  lost 
the  correct  reckoning  of  it.  The  champions  of 
"God's  Sabbath"  are  divided  into  two  companies: 
First,  those  who  contend  that  Saturday  was  the 
Edenic  Sabbath;  and,  second,  those  who  contend 


Ancient  Calendaes.       -  43 

that  Sunday  was  the  Edenic  Sabbath.  I,  after 
twenty-five  years  of  searching,  assert  that  for  more 
than  five  hundred  years  before  the  time  of  Moses 
no  nation  kept  Saturday  or  Sunday  as  their  fij^ed 
weekly  Sabbath.  I  also  assert  it  as  a  truth,  that 
at  that  time  the  only  fixed  week,  or  regular  Septe^- 
nary  Sabbath,  known,  was  the  Friday  Sabbath  of 
the  Egyptians.  The  creation  Sabbath  can  not  be 
established  by  consecutive  history  or  chronology; 
and  hence  if  it  is  ever  known  to  the  world,  it  must 
be  made  known  by  revelation.  I  shall  attempt  to 
prove  in  the  next  two  chapters  that  revelation  set- 
tles the  creation  Sabbath  to  have  been  on  Sunday. 

NOTES. 

*  Why  do  you  call  Saturday-keepers  Saturdarians,  in- 
stead of  Sabbatarians?  First,  "because  I  must  be  con- 
sistent with  myself.  If  I  admit  that  they  are  "the  Sab- 
batarians," I  admit  that  I  am  not,  and  hence  rob  myself 
of  the  right  to  speak  on  the  Sabbath  question;  and, 
second,  because  Saturday  was  not  the  Sabbath  given  to 
Adam,  nor  the  Sabbath  given  to  the  children  of  Israel 
at  Mount  Sinai,  nor  the  Sabbath  given  to  the  Christians 
by  our  Lord.  Hence  Saturday-keepers  are  not  Sab- 
batarians, while  they  are  Saturdarians— Saturday- 
keepers. 

*A.  H.  Lewis,  D.  D.,  is  the  acknowledged  leader  in 
the  "Seventh-day  Baptist"  Church,  and  his  book,  "Sab- 


4:4      Sunday  the  True  Sabbath. 

bath  and  Sunday,"  from  which  I  shall  quote,  is  his  most 
highly-prized  production. 

^  James  Bailey,  D.  D.,  is  the  author  of  the  "Complete 
Sabbath  Commentary"  of  the  Seventh-day  Baptist 
Church,  which  is  supposed  to  be  a  critical  commentary 
on  "all  the  passages  in  the  Bible  that  relate,  or  are  sup- 
posed to  relate,  in  any  way  to  the  Sabbath  Doctrine." 
(Title-page.) 

*The  "Encyclopedia  Britannica,"  Volume  IV,  pages 
664  and  665,  gives  a  full  account  of  the  origin  and  man- 
ner of  naming  the  days  of  the  Egyptian  week,  in  the 
following  order:  Day  1,  the  day  of  Saturn;  2,  the  day  of 
the  Sun;  3,  the  day  of  the  Moon;  4,  the  day  of  Mars; 
5,  the  day  of  Mercury;  6,  the  day  of  Jupiter;  and  7,  the 
day  of  Venus;  and  on  page  665  concludes  by  saying,  "The 
Egyptian  week  commenced  with  Saturday."  (See  also 
Note  7,  "The  Origin  of  the  Week.") 

^  "Columbian  Encyclopedia,"  Volume  XXXII,  "Year." 
"The  time  at  which  the  year  began  varied  much  among 
different  nations.  The  Carthaginians,  Egyptians,  Per- 
sians, Syrians,  and  other  Eastern  peoples  began  their 
year  at  the  autumnal  equinox,  at  which  time  the  civil 
year  of  the  Jews  also  began,  though  their  sacred  year 
was  reckoned  from  the  vernal  equinox."  (Columbian 
Cyclopedia,  Volume  XXXII,  "Year.") 

*  "Encyclopedia  Britannica,"  Volume  IV,  page  665, 
"Calendar,"  under  the  sub-topic,  "Month." 

'  Origin  of  the  fixed  historic  week,  and  of  the  number- 
ing and  naming  of  the  days  of  the  week,  on  the  basis  of 
the  facts  given  in  the  "Encyclopedia  Britannica,"  Vol- 
ume IV,  pages  664  and  665,  ''Week,"  and  other  cyclo- 
pedias, particularly  "McClintock  &  Strong."  The  Egyp- 
tians discovered  seven  planets,  and  concluded  to  have  a 
fixed  week  of  seven  days,  named  after  the  seven  planets. 
Each  planet  represented  to  them  a  god.  They  considered 
that  the  gods  of  the  seven  planets  ruled  over  time  in 


Ancient  Calendaes.  45 

turns,  each  god  ruling  for  an  hour  at  a  time  only.  There- 
fore, to  name  the  seven  days  after  the  seven  planets  they 
started  with  the  farthest  planet,  and  let  the  god  of  each 
planet  rule  for  an  hour,  taking  their  turns  according  to 
the  order  of  their  distances  from  the  earth.  They  started 
with  their  farthest  planet,  and  came  toward  the  earth. 
They  named  the  day  after  the  planet  that  ruled  over  its 
first  hour.  I  have  attached  a  chart  giving  the  original 
naming  and  the  subsequent  modifications  leading  down 
to  our  present  names  for  those  Egyptian  planetary  names. 
(For  chart,  see  page  47.) 

As  seen  in  the  top  of  the  first  column  in  the  chart, 
the  planets  occupied  the  following  order  as  they  came 
from  Saturn  to  the  earth,  receiving  their  numbers  ac- 
cording to  their  distance  from  the  earth,  the  farthest 
away  being  1,  the  next  farthest  2,  and  so  on,  until  the 
nearest  one  was  reached.  Hence  in  the  Egyptian  as- 
tronomy Saturn  was  1,  Jupiter  2,  Mars  3,  the  Sun  4, 
Venus  5,  Mercury  6,  and  the  Moon  7. 

In  the  first  column,  divided  into  seven  smaller  sub- 
columns,  I  have  arranged  the  hours  of  the  day,  showing 
which  planet  was  supposed  to  rule  over  each  of  the 
twenty-four  hours  of  the  day.  Saturn  would  rule  over 
the  first  hour  of  the  first  day,  and  hence  "Day  One." 
Second  column  would  be  ''the  day  of  Saturn,"  as  seen  in 
column  3.  Return  now  to  column  one,  and  notice  that 
Saturn  was  sui^posed  to  rule  over  the  first  hour  of  that 
day,  Jupiter  over  hour  two,  Mars  over  hour  three,  the 
Sun  over  hour  four,  Venus  over  hour  five.  Mercury  over 
hour  six,  and  the  Moon  over  hour  seven. 

Then  they  returned  to  the  planet  Saturn  for  hour 
eight,  and  came  again  toward  the  earth,  giving  the  hours 
9,  10,  11,  12,  13,  and  14  to  the  planets  in  their  regular 
order;  and  going  again  out  to  Saturn  to  rule  over  hour  15, 
and  again  to  rule  over  hour  22.  Then  Jupiter  would 
rule  over  hour  23,  and  Mars  over  hour  24. 


4:6      Sunday  the  True  Sabbath. 

With  Mars,  or  at  Mars,  they  ended  their  first  day. 
We  will  now  trace  that  day  through  its  changes.  Col- 
umn 2  gives  the  number,  "One,"  to  the  day;  column  3 
gives  its  first  name  to  it,  "The  Day  of  Saturn."  In  later 
times  that  name  is  transposed,  as  in  column  4,  to  Sat- 
urn's day;  and  last  (column  5),  it  is  abridged  into  Satur- 
day, the  first  day  of  the  old  Egyptian  week. 

By  returning  to  column  1  again,  it  is  seen  that  the 
sun  ruled  over  the  first  hour  of  the  second  day;  and 
hence  in  column  2  it  is  day  "two;"  in  column  3,  the  day 
of  the  Sun;  in  later  times  changed  into  Sun's  day;  and 
last  into  Sunday,  the  second  day  of  the  Egyptian  week. 

The  sun  was  supposed  to  rule  over  hours  1,  8,  15,  and 
22  of  the  second  day,  and  Venus  over  hour  23,  and  Mer- 
cury over  hour  24,  thus  closing  the  second  day. 

Then  it  will  be  seen  that  the  moon  ruled  over  the  first 
hour  of  the  third  day,  and  hence  in  column  2  its  number 
is  "three,"  and  in  column  3  its  name  is  "the  day  of  the 
Moon."  In  later  times  it  came  to  be  called  Moon's  day 
(column  4);  and  last,  it  became  abridged  to  Monday,  the 
third  day  of  the  Egyptian  week. 

We  return  again  to  column  one,  and  it  will  be  seen 
that  the  moon  presided  over  hours  1,  8,  15,  and  22  of 
day  3,  and  that  Saturn  ruled  over  hour  23,  and  Jupiter 
over  hour  24,  and  closed  day  three. 

Mars  ruled  over  the  first  hour  of  day  four,  and  hence 
in  column  2  it  is  seen  to  be  number  four,  in  column  3 
to  be  named  "the  day  of  Mars;"  but  later  the  mytholog- 
ical deity  Tiw  was  supposed  to  rule  the  planet  Mars,  and 
hence  day  four  has  two  names, ''the  day  of  Mars"  and 
"the  day  of  Tiw."  Later  its  name  becomes  "Tiw's 
Daeg,"  and  at  last  it  became  Tuesday,  the  fourth  day 
of  the  Egyptian  week. 

It  will  be  noticed  that  Mars  ruled  over  hours  1,  8,  15, 
and  22  of  day  four,  and  that  the  Sun  ruled  over  hour  23, 
and  Venus  over  hour  24,  and  closed  day  four. 


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Origin  of  the  Week,  and  Naming 

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11 

12 

13 

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Day  of 

Saturn's 

First  day 
of  the  week, 

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16 

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18 

19 

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21 

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SATURN 

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Saturday. 

22 

23 

24 

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1 

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Day  of 

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Sunday. 

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23 

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Day  of 

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Monday. 

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Moon. 

Day. 

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22 

23 

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1 

8 

15 

22 

28 

24 

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Day  of  Mars 

(later) 
Day  of  Tiw. 

Mars'  Day, 

or 
Tiw's  Daeg. 

Tuesday. 

1 

Day  of 

8 

Mercury 
(later) 

Mercury's 
Day,  or 

Wednesday. 

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s 

Day  of 

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22 

23 

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Day  of 
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(later) 

Jupiter's 
Day,  or 

Thursday. 

Day  of 

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22 

28 

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Venus'  Day, 

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48      Sunday  the  True  Sabbath. 

Mercury  rules  now  over  the  first  hour  of  day  five, 
and  hence  in  column  2  its  number  is  "five;"  in  column  3 
its  name  is  "The  day  of  Mercury."  Later  Woden,  or 
Odin,  is  supposed  to  preside  over  Mercury,  and  hence 
the  day  has  two  names,  "the  day  of  Mercury,"  and  "the 
day  of  Woden,"  Later  it  becomes  Woden's  Daeg,  and 
last  it  is  called  Wednesday,  the  fifth  day  of  the  Egyptian 
week. 

Mercury  presided  over  hours  1,  8,  15,  and  22  of  day 
five,  and  the  Moon  over  hour  23,  and  Saturn  over  hour 
24,  and  closed  day  five. 

Jupiter  then  presided  over  hour  one  of  the  sixth  day, 
and  named  it.  It  then  became  number  6,  column  2,  and 
was  named  "the  day  of  Jupiter,"  column  3.  Later 
Jupiter  was  supposed  to  have  been  ruled  over  by  Thor, 
the  son  of  Woden,  and  hence  it  received  the  two  names, 
"the  day  of  Jupiter,"  and  "the  day  of  Thor."  Later  it 
became  Thor's  Daeg,  and  last  it  is  called  Thursday,  the 
sixth  day  of  the  Egyptian  week. 

Jupiter  ruled  over  hours  1,  8,  15,  and  22  of  day  six, 
and  Mars  over  hour  23,  and  the  Sun  over  hour  24,  and 
closed  the  sixth  day. 

Venus  ruled  over  the  first  hour  of  the  seventh  day, 
and  named  it  the  day  of  Venus.  Hence  its  number  is 
"seven;"  its  name,  "the  day  of  Venus."  In  later  times 
Venus  was  supposed  to  have  been  presided  over  by  the 
goddess  Freia,  the  goddess  of  marriage,  the  wife  of 
Woden,  and  the  mother  of  Thou.  Hence  it  obtained  the 
names,  "the  day  of  Venus,"  or  "the  day  of  Freia."  Later 
it  was  called  Freia's  Daeg,  and  at  last  it  was  called 
Friday,  the  seventh  day  of  the  Egyptian  week. 

Note  that  Mercury  ruled  over  hour  23  and  the  Moon 
over  hour  24,  and  closed  the  week.  The  next  week  they 
returned  again  to  Saturn,  and  the  days  of  the  week  were: 
1,  Saturday;  2,  Sunday;  3,  Monday;  4,  Tuesday;  5, 
Wednesday;  6,  Thursday;  and  7,   Friday   (the  day  of 


Ancient  Calendars.  49 

assembly,  the  Sabbath).  Thus  over  3,600  years  ago  was 
originated  by  the  Egyptian  astronomers  the  present  week 
of  seven  days,  which  have  been  preserved  in  their  un- 
broken order  by  them  through  all  those  centuries.  Mod- 
ern Judaism,  beginning  probably  very  near  the  close  of 
the  second  century  A.  D.,  established  a  fixed  week  based 
on  the  Egyptian  week,  but  calling  Sunday,  the  second 
day  of  the  Egyptian  week,  the  first  day  of  the  (modern) 
Hebrew  week. 

Christianity  at  Christ's  resurrection  built  the  Chris- 
tian week  out  of  the  same  Egyptian  week,  by  calling 
Sunday  (the  second  day  of  the  Egyptian  week)  the  Sab- 
bath, and  Monday  (the  third  day  of  the  old  week)  "the 
first  day  after  the  Sabbath,"  Tuesday  "the  second," 
Wednesday  "the  third,"  Thursday  "the  fourth,"  Friday 
"the  fifth,"  Saturday  "the  sixth,"  and  Sunday  "the  sev- 
enth day,  or  the  Sabbath." 

The  Christian  week,  thus  originated,  has  come  down 
by  an  unbroken  practice  among  various  nations  of  the 
Eastern  Church,  who  have  not  adopted  the  planetary 
names,  but  who  continue  to  preserve  the  apostolic 
method  of  numbering  the  days.  Hence  you  will  please 
note  that  Sunday  was  not  the  "first  day  of  the  Christian 
week,"  but  its  Sabbath,  its  seventh  day.  We  must  dis- 
tinguish between  the  Bible  week  and  the  modern  He- 
brew week,  and  call  Sunday  by  its  proper  Christian 
name,  Sabbath, 
4 


ChaDter  III. 

THE  TEUE  BIBLE  CALEISTDAE. 

nnHE  large  majority  of  writers  on  Bible  calen- 
dars assert  that  the  year  of  the  Bible  was 
governed  by  moons,  and  therefore  was  lunar,  or  at 
least  luni-solar.  In  this  short  discussion  I  will  not 
attempt  to  carry  my  readers  through  the  research 
of  eighteen  years  of  effort  to  arrive  at  the  true 
Bible  calendar.  Almost  every  writer  on  the  sub- 
ject is  driven  somewhere  in  his  writings  to  admit 
such  facts  as  that:  "The  barley-harvest,  therefore, 
commenced  about  a  half  a  month  after  the  vernal 
equinox,  so  that  the  year  would  begin  at  about  that 
tropical  point,  ivere  it  not  divided  into  lunar 
months.^'  ^  And  again :  "On  the  sixteenth  day  of 
the  month  of  Abib  .  .  .  ripe  ears  of  com  were  to 
be  offered  as  first-fruits  of  the  harvest."  (Lev.  ii, 
14,  and  xxiii,  10,  11.)  And  again:  "There  can  be 
no  doubt  that  it  [the  year]  was  essentially  tropical, 
since  certain  observances  connected  with  the  pro- 
duce of  the  land  were  fixed  to  particular  days." 

50 


True  Bible  Calendae.  51 

All  such  admissions  destroy  the  lunar  theory;  for 
twelve  moons  lacks  more  than  eleven  days  of  being 
a  solar  year. 

I  note  a  few  difficulties  in  the  way  of  the  accept- 
ance of  lunar  theories: 

1.  ^"0  two  writers  defending  lunar  months  will 
agree  at  all  points  with  each  other. 

2.  'No  defender  of  lunar  months  can  be  con- 
sistent with  himself;  for  under  various  circum- 
stances he  is  compelled  to  admit  things  destructive 
of  the  lunar  theory. 

3.  No  defender  of  lunar  months  in  the  "Law 
of  Moses"  can  sustain  his  theory  with  historical 
evidence,  for  Solon,  a  thousand  years  after  Moses, 
was  the  originator  of  the  lunar  calendar. 

4.  The  writings  of  the  Old  Testament  can  not 
be  harmonized  to  lunar  theories. 

5.  Lastly,  lunar  teachings  rest  on  unproven  and 
unprovable  theories  only. 

I  spent  thirteen  years  in  an  earnest,  faithful 
effort  to  harmonize  lunar  theories  to  the  five  books 
of  Moses,  and  the  result  was  a  miserable  failure. 

Christians  believe  in  "one  God.''  Eeason  alone 
ought  to  lead  us  to  believe  that  that  one  God  would 


52  Sunday  the  True  Sabbath. 

be  harmonious  and  consistent  in  his  teachings. 
God  has  written  into  nature's  book  a  year  of  365 
days  and  a  fraction  of  a  day.  Reason  ought  to 
cause  us  to  expect  that  God  would  therefore  write, 
or  cause  to  be  written,  in  his  book  of  revelation — 
the  Bible — a  year  like  the  one  in  the  book  of 
nature.  If  the  year  of  the  Bible  is  eleven  days 
shorter  than  the  year  in  nature,  we  have  a  right  to 
expect  to  find  the  positive  evidences  of  it  in  the 
Bible. 

There  are  no  such  evidences  in  the  Bible. 
Month  and  Moon  are  not  equivalents  in  ancient 
Hebrew.  They  were  not  equivalents  in  Old  Testa- 
ment Hebrew.  The  Hebrew  "chodesh"  is  trans- 
lated about  two  hundred  and  forty  times  in  the  Old 
Testament  to  mean  ^%onth.''  The  first  four  uses 
of  the  word  "chodesh"  are  in  Genesis  vii  and  viii. 
"In  the  second  month  [chodesh],  the  seventeenth 
day  of  the  month  [chodesh] ,  .  .  .  the  fountains 
of  the  great  deep  were  broken  up."  (Gen.  vii,  11.) 
"And  the  ark  rested  in  the  seventh  month  [cho- 
desh], on  the  seventeenth  day  of  the  month  [cho- 
desh]. (Gen.  viii,  4.)  Month  7,  day  17 — month 
2,  day  17=5  months.    These  ^ye  months  are  given 


Teue  Bible  Calendae.  53 

as  a  period  of  ^^150  days."  (Gen.  vii,  24,  and 
viii,  3.)  160  dajs-^5  montlis=30  days.  There- 
fore these  months  were  not  lunations  of  29^  days 
each,  but  months  of  30  days  each.  The  planet, 
"the  moon,''  never  comes  from  the  Hebrew  "cho- 
desh,"  but  from  the  Hebrew  "yareach."  There 
is  not  an  instance  in  the  English  Old  Testament 
where  "new  moon"  or  "new  moons"  is  translated 
from  the  Hebrew  word  moon  (yareach).  Every 
time  the  English  "new  moon"  or  "new  moons"  is 
found,  it  is  an  erroneous  translation  of  month 
(chodesh).  Hence,  there  should  be  no  "new  moon" 
in  the  English  Bible,  but  instead  it  should  have 
been  "new  month,"  or  "first  (day)  of  the  month," 
or  the  "beginning  of  the  month." 

As  it  is  in  Genesis  vii  and  viii,  so  all  the  way 
through  the  Bible,  whenever  we  are  given  the  meas- 
ure of  a  month,  it  is  a  period  of  30  days.  As  an 
illustration,  see  Daniel  vii,  25,  and  xii,  7,  where 
Ume  means  year;  time=l  year,  times=2  years ;  the 
dividing  of  a  time==a  half-year;  12  monthsX30= 
360  daysX34=l,260  days.  The  above  prophecy 
corresponds  with  the  42  months  of  Eevelation 
xiii,  5,  42X30=1,260  days.     The  two  preceding 


54  Sunday  the  True  Sabbath. 

prophecies  correspond  with  the  "1,260  dayc"  of 
Revelation  xii,  6.  The  Bible,  from  Genesis  to 
Eevelation,  refers  to  a  year  of  12  months  of  30 
days  each.  Still  Abib  16  had  to  fall  upon  the  date 
of  the  "wave-sheaf"  offering,  or  16  days  from  the 
vernal  equinox,  or  at  the  fifth  day  of  our  April. 
Hence  the  Bible  year  was  365  days  long,  instead  of 
360;  therefore  there  were  five  supplementary  days 
to  be  used  somewhere  in  the  year  to  make  the  year 
really  a  solar  year.  There  is  an  exception  to  this 
rule  of  365  days,  that  "ye  shall  count  unto  you 
from  the  morrow  after  the  Sabbath,  from  the  day 
that  ye  brought  the  sheaf  of  the  wave-offering; 
seven  Sabbaths  shall  be  complete."  (Lev.  xxiii,  15.) 

It  is  quite  universally  conceded  that  this  count 
began  with  "the  second  day  of  the  feast  of  un- 
leavened bread — the  sixteenth  day  of  the  month  of 
Abib."  The  restriction  to  the  above  rule  is  in  the 
words,  "Seven  weeks  shalt  thou  number  unto  thee: 
begin  to  number  the  seven  weeks  from  such  time 
as  thou  heginnest  to  put  the  sicMe  to  the  corn" 
(Deut.  xvi,  9.) 

The  Jordan  Valley  is  very  peculiar  for  situation. 
The  river  rises  out  of  the  Sea  of  Galilee  690  feet 


Teue  Bible  Calendar.  65 

below  tlie  common  sea-water  level,  and  falls  610 
feet  before  it  empties  into  tbe  Dead  Sea.  The 
mountains  rise  2,600  feet  above  water-level  to  tbe 
west  of  it,  or  3,900  feet  above  the  valley.  The 
mountains  are  also  high  to  the  east  of  it.  Hence 
it  is  perfectly  protected  from  the  east  or  west 
winds.  If  there  are  winds  from  the  north  or  south, 
they  are  tempered  by  the  sea,  and  hence  this  valley 
is  so  protected  as  that  its  crops  are  almost  as  regular 
as  the  movements  of  the  planets.  Now,  the  16th 
day  of  Abib  must  have  a  ripe  sheaf  ready  to  be 
waved  before  the  Lord.  If  at  the  end  of  the  year 
it  is  seen  that  the  barley  will  not  be  ripe  in  sixteen 
days,  there  must  be  some  kind  of  an  adjustment, 
or  additional  intercalation  made. 

Abib  1  was  always  a  weekly  Sabbath-day,  and 
if  a  month  should  be  added,  two  difficulties  would 
confront  us:  First,  a  month  is  not  a  multiple  of 
seven,  and  the  Sabbath  would  be  disarranged; 
second,  it  only  lacked  about  a  day  of  giving  time 
to  have  a  ripe  sheaf,  and  if  we  add  thirty  days,  the 
harvest  must  be  deferred  four  weeks  after  it  is 
ready  to  cut,  for  they  might  not  cut  any  for  them- 
selves until  the  first  sheaf  was  waved  in  the  temple. 


56  Sunday  the  True  Sabbath. 

Akers,  Bessey,  Loyd,  and  others  teach  that  seven 
days  only  are  supplemented  at  the  end  of  the  year. 
That  would  keep  the  Sabbath  in  place,  and  in  the 
first  year  they  would  retard  the  commencement  of 
harvest  five  or  six  days  only.  That  adjustment 
would  consume  the  fractional  days  for  about 
twenty-eight  years.  Hence  once  in  about  twenty- 
eight  years  seven  days  should  be  added  before  the 
commencement  of  the  new  year.  For  many  cen- 
turies the  true  Bible  calendar  has  been  lost.  After 
eighteen  years  of  study,  I  have  been  able  to  build 
it  out  of  the  Bible  teachings  and  the  old  Egyptian 
calendar.  You  will  find  it  inserted  at  the  com- 
mencement of  this  volume.  I  hope  you  will  con- 
stantly turn  to  it  as  you  study  its  construction,  and 
as  you  study  or  read  this  little  book  toward  its 
conclusion. 

As  I  have  intimated,  Kabbi  May  also  admits 
that  "We  [the  Jews]  have  no  calendar  that  dates 
beyond  the  Christian  Era."  Therefore,  I  under- 
took the  task,  which  I  pursued  patiently,  slowly 
although  successfully,  of  developing  the  true  Bible 
calendar.     (Which  see.) 

You  will  notice  that  the  Egyptian  and  Hebrew 


True  Bible  Calendab.  57 

names  are  at  the  top  of  the  months,  and  that  the 
months  of  the  Gregorian  calendar,  which  nearly 
correspond  to  them,  are  underneath  the  Hebrew 
names.  You  will  also  note  that  the  months  are 
numbered  both  at  the  top  and  at  the  bottom.  The 
calendar  is  a  Bible  calendar,  and  hence  its  Bible 
numbering  is  at  the  top,  from  one  to  twelve.  But 
since  it  is  built  out  of  the  old  Egyptian  calendar, 
the  Egyptian  months  are  numbered  at  the  bottom, 
commencing  at  the  middle  of  the  chart,  and  also 
ending  there. 

I  am  glad  that  God  is  directing  those  who  have 
prepared  some  of  the  best  new  cyclopedias  to  grasp 
and  state  clearly  the  truth  about  the  ancient 
Egyptian  calendar,  and  its  relation  to  the  Bible 
calendar. 

I  give  a  quotation  from  the  new  Columbian, 
Volume  XXXII: 

"The  time  at  which  the  year  began  varied  much 
among  different  nations.  The  .  .  .  Egyptians 
.  .  .  began  their  year  at  the  autumnal  equinox, 
at  which  time  the  civil  year  of  the  Jews  also  begauj 
though  their  sacred  year  was  reckoned  from  the 
vernal  equinox." 


58      Sunday  the  True  Sabbath. 

Anotlier  says: 

"Among  the  ancient  Egyptians  the  montli  con- 
sisted of  thirty  days  invariably;  and  in  order  to  com- 
plete the  year,  five  days  were  added  at  the  end, 
called  supplementary  days."  ^ 

With  these  facts  now  before  ns,  we  turn  to  the 
Bible  to  make  such  changes  in  the  Egyptian  calen- 
dar as  the  Bible  makes  necessary.  (Exodus  xii,  2, 
and  xiii,  4.)  God  required  that  the  seventh  Egyp- 
tian month,  Abib,  should  be  "the  beginning  of 
months;  it  shall  be  the  first  month  in  the  year  to 
you." 

We  have  now  the  seventh  Egyptian  month 
changed  into  the  beginning  of  months,  or  the  first 
month  in  the  year,  to  the  children  of  Israel.  So 
we  proceed  to  renumber  the  Egyptian  months,  as 
I  have  in  the  chart,  calling  Y,  1,  and  8,  2,  and  so 
on  through  the  year. 

There  is  something  unique  in  the  Bible  calen- 
dar; i,  e.,  the  Sabbaths  are  located  in  a  fixed  place 
in  it,  so  that  when  we  complete  the  work  of  locating 
the  Bible  Sabbaths  of  the  Jewish  dispensation  into 
the  year,  they  will  be  found  to  occupy  the  same 
place  in  the  calendar  in  every  year  throughout  the 


Teue  Bible  Calendar.  69 

Jewisli  dispensation.  Hence  we  will  need  to  pass 
through  the  year  carefully,  and  locate  the  Sabbaths 
correctly. 

There  were  three  dates  in  the  month  of  Abib, 
which  God  prohibited  from  ever  being  Sabbath- 
days  by  commanding  that  they  should  be  labor  days 
in  every  year.  The  law  of  the  Sabbath  required 
that  upon  the  Sabbath-day  ^^thou  shalt  not  do  any 
work."  (Deut.  v,  14.)  Therefore,  if  work  is  com* 
manded  to  be  done  on  a  certain  date  every  year, 
that  date  could  never  be  a  Sabbath-day.  ^'In  the 
tenth  day  of  this  month  [Abib]  they  shall  take  to 
them  every  man  a  lamb,  according  to  the  house  of 
their  fathers,  a  lamb  for  an  house."  (Ex.  xii,  3-5.) 
The  selection  of  the  lamb  every  year  on  Abib  10 
made  that  date  a  labor  day  in  every  year.  "The 
fourteenth  day  of  the  same  month,  the  whole  as- 
sembly of  the  congregation  of  Israel  shall  kill  it  in 
the  evening."  (Ex.  xii,  6.)  "Ye  shall  observe  this 
thing  by  an  ordinance  to  thee  and  thy  seed  for- 
ever."    (Ex.  xii,  24.) 

Abib  14  was  a  day  of  house-cleaning  and 
butchering,  and  was  the  "preparation"  for  the  Sab- 
bath, and  never  could  have  been  the  Sabbath. 


60  Sunday  the  True  Sabbath. 

"Ye  shall  count  unto  you  from  tlie  morrow  after 
the  Sabbath,  from  the  day  that  ye  brought  the  sheaf 
of  the  wave  offering;  seven  Sabbaths  shall  be  com- 
plete/'   (Lev.  xxiii,  15.) 

The  first  sheaf  of  ripe  grain  was  brought  every 
year  on  Abib  16.  That  date  is  the  one  upon  which 
the  harvesting  commenced.  Hence  being  "the  dor- 
row  after  the  Sabbath/'  or  the  first  day  of  the  week 
every  year,  Abib  16  could  never  be  the  seventh  day, 
or  the  Sabbath. 

The  three  dates  mentioned  above  would  all  fall 
upon  Saturday  every  seven  years.  They  never  fell 
upon  the  Sabbath-day  for  over  fifteen  hundred 
years.  Hence  three  years  in  every  seven  years 
Saturday  could  not  have  been  the  Sabbath-day. 
Therefore,  in  building  the  Bible  calendar  there 
must  be  six  days'  work  to  follow  the  weekly  Sab- 
bath, and  yet  the  calendar  must  be  so  constructed 
as  to  prevent  Abib  10,  14,  and  16  from  ever  being 
Sabbaths. 

"On  their  flight  from  Egypt,  the  Jews  .  .  . 
made  Saturday  the  last  day  of  their  week,"  ^  or 
their  Sabbath. 

The  Bible  says:   "Remember  this  day  in  the 


True  Bible  Calendar.  61 

wMcli  ye  came  out  of  Egypt.  .  .  .  This  day 
came  ye  out  in  tlie  montli  Abib.'^    (Ex.  xiii,  3,  4.) 

"In  the  fifteenth  day  of  the  same  month  [Abib] 
is  the  feast  of  unleavened  bread  unto  the  Lord: 
seven  days  ye  must  eat  unleavened  bread.  In  the 
first  day  [of  the  feast  of  unleavened  bread,  Abib 
15]  ye  shall  have  an  holy  convocation;  ye  shall  do 
no  servile  work  therein."    (Lev.  xxiii,  6,  7.) 

"And  remember  that  thou  wast  a  servant  in  the 
land  of  Egypt,  and  the  Lord  thy  God  brought  thee 
out  thence  through  a  mighty  hand  and  by  a 
stretched-out  arm:  Therefore  [in  commemoration 
of  your  deliverance  on  Abib  15],  the  Lord  thy 
God  commanded  thee  to  keep  the  Sabbath  day.'' 
Pent.  V,  15.) 

Dion  Cassius  affirms  that  the  flight  took  place 
on  Saturday,  while  the  Bible  places  it  on  Abib  15. 
We  accept  both  statements  as  true,  and  are  ready 
now  to  begin  the  remodeling  of  the  Egyptian  cal- 
endar into  the  Bible  calendar.  Place  the  calendar 
before  you,  and  adjust  the  slide  so  that  Abib  15 
will  fall  on  Saturday.  Then  it  will  be  seen  that 
Abib  1  and  8  are  also  on  Saturdays.  "Ye  shall 
count  from  the  morrow  after  the  Sabbath,  from  the 


62  Sunday  the  True  Sabbath. 

day  ye  brouglit  tlie  sheaf  of  the  wave  offering, 
seven  Sabbaths  shall  be  complete;  even  unto  the 
morrow  after  the  seventh  Sabbath  shall  ye  num- 
ber." (Lev.  xxiii,  16,  16.)  The  seven  Sabbaths 
thus  counted  from  Abib  16  will  fall  on  seven  suc- 
cessive Saturdays— Abib  22  and  29,  lyar  6,  13,  20, 
and  27,  and  Sivan  4.  The  morrow  after  the  sev- 
enth Saturday  Sabbath  thus  counted  was  Sunday, 
Sivan  5.  Sivan  5  is  a  continuation  of  the  Sabbath 
of  Sivan  4;  or,  in  other  words,  Sivan  4  and  5  con- 
stitute a  Sabbath  forty-eight  hours  long  every  year, 
not  two  Sabbaths. 

"Ye  shall  proclaim  on  the  self -same  day  [Sivan 
5,  the  morrow  after  the  seventh  Sabbath]  that  it 
may  be  an  holy  convocation  unto  you;  ye  shall  do 
no  servile  work  therein ;  it  shall  be  a  statute  forever 
in  all  your  dwellings  throughout  your  generations/' 
(Lev.  xxiii,  21.) 

Sunday,  Sivan  5,  or  the  first  Pentecost,  was  +he 
day  God  appeared  upon  Mount  Sinai,  and  revealed 
the  creation  Sabbath,  commanding  them  that  "sis 
days  shalt  thou  labor  and  do  all  thy  work,  but  the 
seventh  day  is  the  Sabbath  of  the  Lord  thy  God. 
.    .    .    For  in  six  days  the  Lord  made  heaven  and 


True  Bible  Calendar.  63 

earth,  the  sea,  and  all  that  in  them  is,  and  rested 
the  seventh  day;  wherefore  the  Lord  blessed  the 
Sabbath-day  and  hallowed  it."      (Ex.   xx,   9-11.) 

They  did  not  work  on  that  Sunday.  Ex.  xx,  1 
to  Ex.  xxiv,  3,  proves  that  the  whole  day  was  spent 
in  receiving  the  Ten  Commandments,  first  from 
the  mouth  of  God  in  the  morning,  and  from  Moses 
again  in  the  evening.  Therefore  that  Sunday  was 
not  one  of  the  six  work  days;  but  it  was  the  Sab- 
bath that  preceded  the  six  work  days.  Take  the 
chart  and  count  the  six  work  days,  commencing 
with  Monday,  Si  van  6.  The  seventh  day  will  be 
Sunday,  Sivan  12.  That  Sunday  was  to  be  ob- 
served because  God  had  rested  on  Sunday  from  his 
work  of  creation.  "Thou  camest  down  also  upon 
Mount  Sinai  .  .  .  [Sunday,  Sivan  5],  and 
madest  known  unto  them  thy  holy  Sabbath." 
(Neh.  ix,  13,  14.)  They  did  not  know  what  day  it 
had  been  on  until  God  "made  known"  to  them  what 
day  it  had  been. 

We  pass  along  the  Sunday  Sabbath  dates  now 
until  we  come  to  the  last  Sabbath  in  the  sixth 
month  of  the  Bible,  but  the  twelfth  Egyptian 
month.     The  Sabbath  would  be  on  Elul  27.    Ee- 


64  Sunday  the  True  Sabbath. 

member  tliat  at  this  point  the  Egyptians  counted  in 
the  "five  supplementary  days." 

The  Bible  requires  that  there  be  six  days'  work 
after  Elul  27  before  the  next  Sabbath,  and  also  that 
"In  the  first  day  of  the  seventh  month  ye  shall  have 
a  Sabbath.''    (Lev.  xxiii,  24.)   . 

Hence  it  will  be  necessary  to  drop  out  two  of 
the  ^ve  odd  days  here  in  order  to  let  the  first  day 
of  the  seventh  month  be  the  seventh  day  of  the 
week.  We  are  now  ready  to  proceed  again.  "In 
the  fifteenth  day  of  the  seventh  month  ...  ye 
shall  keep  a  feast  unto  the  Lord  seven  days,  and 
the  first  day  [of  the  feast,  Tisri  15]  shall  be  a  Sab- 
bath, and  the  eighth  day  [of  the  feast,  Tisri  22] 
shall  be  a  Sabbath."  These  Sabbaths  come  all  right, 
so  we  follow  along  the  Sunday  Sabbath  dates  to 
the  end  of  the  year.  The  last  Sabbath  of  the  year 
falls  on  Sunday,  Adar  26,  leaving  four  labor  days 
in  Adar  after  the  last  Sabbath.  You  will  notice 
that  we  have  shortened  the  year  by  two  days,  be- 
cause of  the  change  allowing  the  first  day  of  the 
seventh  month  to  fall  on  the  Sabbath.  We  will  see 
presently  that  God  shows  just  what  to  do  about  it. 
The  law  of  the  showbread  required  that:  "Every 


True  Bible  Calendar.  65 

Sabbatli  lie  shall  set  in  order  before  tlie  Lord  con- 
tinually." (Lev.  xxiv,  8.)  The  Lord  also  re- 
quired that  six  days  of  labor  must  precede  the  Sab- 
bath. Here  we  have  four.  If  we  can  find  out  the 
date  of  the  next  Sabbath,  we  can  then  tell  just  what 
to  do.  ^'It  came  to  pass  in  the  first  month  in  the 
second  year  on  the  first  day  of  the  month."  (Ex. 
xl,  17.)  "He  set  the  bread  in  order  upon  it  before 
the  Lord;  as  the  Lord  had  commanded  Moses." 
(Ex.  xl,  23.)  The  Lord  commanded  Moses  to  work 
six  days  before  he  had  a  Sabbath,  and  also  to  put 
the  showbread  in  order  upon  the  tables  every  Sab- 
bath. And  Moses  did  that  on  the  first  day  of  the 
second  year  "as  the  Lord  commanded  Moses." 
Hence  Moses  had  to  have  two  more  days  to  work 
between  Adar  30  and  Abib  1.  Therefore  there  was 
but  one  thing  that  could  be  done;  i.  e.,  to  put  the 
two  days  which  he  had  to  drop  out  of  the  middle  of 
the  year  in  at  the  close.  Having  done  that,  the 
year  is  now  365  days  long,  and  there  are  six  days 
to  labor  between  the  Sabbath  of  Adar  26  and  the 
Sabbath  of  Abib  1.  Since  Abib  1  is  a  Sabbath, 
Abib  8,  15,  22,  and  29  are  Sabbath  dates  in  the 

second  year  and  in  every  other  year,  as  they  were 
5 


66  Sunday  the  Teue  Sabbath. 

in  the  first,  because  every  Sabbath  bad  to  be  "in 
bis  season  from  year  to  year."  (Ex.  xiii,  10.)  That 
is,  tbe  Sabbatbs  were  located  in  tbe  same  fixed  place 
in  tbe  calendar,  and  remained  there  "throughout 
your  generations,  for  a  perpetual  covenant."  (Ex. 
xxxi,  16.)  Having  constructed  the  Hebrew  cal- 
endar, we  are  now  ready  to  study  in  the  next  chap- 
ter the  Jewish  Sabbaths. 

NOTES. 

*McClintock  &  Strong,  Volume  II,  page  294,  "Year," 
contends  that  Bible  months  commenced  with  the  new 
moon,  and  yet  makes  the  admissions  under  this  number. 

*  "Encyclopedia  Britannica,"  Volume  IV,  page  665, 
"Calendar,"  under  the  subtopic  of  "Month." 

•Ibid.,  Volume  IV,  page  665,  "Week." 

The  quotation  above  is  from  the  great  Roman  his- 
torian, Dion  Cassius. 


SUPPLEMENT. 
BULES   FOB   THE   UsE    OF   THE    SaBBATH    ChART. 

Diagram  No.  1  gives  the  proper  location  of 
the  Sabbath  days  in  every  year,  from  the  Exodus 
to  the  Crucifixion.  Diagram  "No.  2  gives  the 
Sabbath  years  and  jubilee  years  for  three  hundred 
and  fifty  years,  from  the  entering  into  Canaan 
under  Joshua. 


True  Bible  Calendae.  67 

The  Bible  calendar,  from  the  Exodus  to  the 
Crucifixion  of  Christ,  was  composed  of  twelve 
months  of  thirty  days  each,  plus  five  supplementary 
days.  Like  the  ancient  Egyptian  calendar,  out  of 
which  it  was  built,  with  the  exception  (1)  that  in- 
stead of  being  reckoned  from  the  autumnal  equi- 
nox, it  was  reckoned  from  the  vernal  equinox,  and 
(2)  instead  of  having  the  five  supplementary  days 
all  counted  in  after  Elul  (the  tweKth  Egyptian 
month),  there  were  three  of  the  supplementary  days 
counted  in  between  Elul  and  TIsri,  and  the  other 
two  between  Adar  and  Abib,  in  the  common  year, 
and  (3)  that  seven  additional  supplementary  days 
were  counted  in  after  Adar  once  in  about  twenty- 
eight  years  to  consume  the  fractional  days,  and  per- 
mit a  ripe  sheaf  to  be  ready  to  be  waved  on  Abib 
16th  (or  April  5th)  every  year. 

Hence  the  first  day  of  the  Hebrew  calendar  cor- 
responds with  the  21st  day  of  our  March,  or  the 
vernal  equinox. 

Abib  10th,  14th,  and  16th  were  by  Divine  ap- 
pointment labor  days  in  every  year,  and  hence 
could  not  fall  on  the  Sabbath-day  in  any  year  dur- 
ing the  Hebrew  or  Jewish  dispensation.     Abib  1, 


68  SuT^DAY  THE  True  Sabbath. 

8,  15,  22,  and  29,  lyar  6,  13,  20,  and  27,  Sivan 
4,  5,  and  12,  and  Tisri  1,  8,  15,  and  22,  are  re- 
quired to  be  Sabbath-days  in  every  year. 

Abib  15th  was  the  ^^high  day,''  or  the  chief  Sab- 
bath every  year. 

Eule  1.  Adjust  the  slide  so  that  Saturday  will 
fall  on  Abib  1st. 

Rule  2.  Follow  along  the  heavy-faced  dates 
(the  Sabbath  dates)  to  Sivan  4.  These  Sabbaths 
will  be  on  Saturdays. 

Eule  3.  There  is  a  double  Sabbath  once  a  year, 
or  a  Sabbath  forty-eight  hours  long,  embracing 
Sivan  4  and  5,  and  hence  a  change  of  the  day  of 
the  Sabbath  beginning  at  that  point  (the  feast  of 
Pentecost). 

Eule  4.  Commence  with  Monday,  Sivan  6,  and 
count  off  a  week,  having  six  days  to  labor  followed 
by  a  Sabbath  on  the  seventh  day  (Sivan  12 — Sun- 
day). 

Eule  5.  Follow  the  Sabbath  dates  to  the  end 
of  the  year,  and  you  will  see  that  they  will  all  fall 
upon  Sundays. 

Note.  The  year  ends  on  Saturday,  the  sixth 
day  of  the  week. 


True  Bible  Calendar.  69 

Kule  6.  Move  the  slide  up  one  place,  so  that 
Abib  1  will  fall  on  the  Sabbath — Sunday. 

Rule  7.  Trace  the  Sabbath  dates  through  the 
second  year,  as  you  did  through  the  first,  and'  it 
will  be  seen  that  at  Pentecost,  Sivan  5th,  the  Sab- 
bath will  change  to  Monday. 

Rule  8.  ISTote  that  at  each  succeeding  Pentecost 
the  Sabbath-day  becomes  a  day  later  in  the  week 
than  it  was  on  the  preceding  Pentecost,  and  that  as 
a  result  the  Sabbath  changed  every  year  at  the  feast 
of  Pentecost  for  over  fifteen  hundred  years. 

Rule  9.  To  tell  the  day  of  the  week  upon  which 
the  Sabbath  fell  in  any  given  year,  subtract  the 
desired  year  B.  C.  from  the  year  of  the  Exodus, 
and  divide  the  remainder  by  seven.  If  nothing  re- 
mains, the  year  commenced  on  the  Sabbath — Sat- 
urday, Abib  1.  But  if  one  remained,  the  first 
Sabbath  of  the  year  fell  on  Sunday.  If  two  re- 
mained after  the  division  by  seven,  the  year  com- 
menced on  the  Sabbath,  Monday,  and  so  on.  After 
finding  the  day  of  the  week  of  the  first  Sabbath 
in  the  year,  you  can  readily  determine  all  the  Sab- 
bath dates  of  the  year. 


70  Sunday  the  True  Sabbath. 

Rules  for  the  Use  of  Diagram  'Ro.  2. 

Rule  1.  Begin  with  the  year  1  at  the  top  of  the 
first  column  of  figures,  and  count  downward  to  the 
year  7  at  the  bottom.  (Lev.  xxv,  3,  4.)  The  year 
7  will  be  the  first  Sabbath  year. 

Rule  2.  "Ye  shall  count  seven  Sabbaths  of 
years."  (Lev.  xxv,  8.)  These  will  be  the  d'ark 
years  at  the  bottom,  7,  14,  21,  28,  35,  42,  and  49. 

Rule  3.  The  trumpet  shall  be  blown  on  the 
tenth  day  of  the  seventh  month  of  the  year  49, 
announcing  a  continuance  of  the  Sabbath  through- 
out the  year  50  also,  making  a  Sabbath  to  the  land 
two  whole  years  long,  or  730  days  long. 

Rule  4.  In  the  sixth  year  of  the  seventh  week 
of  years,  or  in  the  year  48,  God  says,  "I  will  com- 
mand my  blessing  in  the  sixth  year,  and  it  shall 
bi-ing  forth  fruit  for  three  years"  (Lev.  xxv,  21); 
i.  e.y  to  last  through  the  double  Sabbath  year,  and 
until  a  new  crop  could  be  grown  in  the  year  after 
the  jubilee. 

Note.  The  supply  of  three  years  would  last 
through  the  years  49  and  50,  and  until  the  new 
crop  appeared  in  51. 


True  Bible  Calendae.  71 

Rule  5.  Begin  with  tlie  year  51,  and  count  tlie 
seven  years  until  tlie  next  Sabbath  year,  wbich 
will  be  at  the  top  of  tbe  diagram,  in  the  year  57; 
hence  57  will  be  the  first  of  the  seven  Sabbaths  in 
the  second  jubilee  period. 

Rule  6.  Begin  with  the  Sabbath  year  57,  and 
count  the  seven  Sabbath  years,  and  they  will  be 
57,  64,  71,  78,  85,  92,  and  99.  (A  jubilee  shall 
the  fiftieth  year  be.  Twice  fifty  will  be  one  hun- 
dred; hence  in  the  seventh  Sabbath  year  of  the 
second  jubilee  period,  the  year  99,  we  blow  the 
trumpet,  announcing  that  the  next  year,  the  year 
100,  is  the  second  jubilee;  hence  we  have  a  long 
Sabbath,  including  the  years  99  and  100.) 

By  referring  again  to  Rule  4,  it  will  be  seen 
that  in  the  sixth  year  (the  year  98,  the  year  before 
the  trumpet  of  the  jubilee  sounded)  the  three 
years'  supply  of  food  appears  to  last  through  the 
double  Sabbath  year,  and  until  the  new  crop  in  the 
year  101. 

You  will  repeat  the  count  of  the  seven  Sabbath 
years  as  above,  and  you  will  note  that  we  always 
begin  a  new  count  of  years  after  the  long  Sabbath 
to  the  land,  and  by  tracing  along  the  heavy-faced 


72  Sunday  the  True  Sabbath. 

years  to  the  year  350  you  will  have  the  Sabbaths 
and  jubilees  to  the  land.  In  the  year  351  we  would 
begin  again  at  the  top  as  in  the  year  1,  and  every 
three  hundred  and  fifty  years  the-  Sabbaths  to  the 
land  would  recur  as  in  the  first  three  hundred  and 
fifty  years. 


Chapter  IV. 

JEWISH  SABBATHS,  OK  THE  SABBATHS 

DUKIISra  THE  JEWISH  DISPEN- 

SATIOK 

nPHE  Bible  recognizes  three  dispensations.  Each 
dispensation  contained  a  decalogue.  The 
spirit  of  the  three  decalogues  was  the  same,  but 
the  letter  of  each  differed  from  that  of  the  others. 
The  unique  thing  in  each  decalogue  was  the  Fourth 
Commandment. 

While  there  was  a  Sabbath  in  each  dispensation, 
its  observance  rested  upon  a  distinctly  different 
reason  in  each  dispensation.  (See  in  another  part 
of  the  book  the  "Three  Decalogues.) 

Instead  of  proving  my  positions  from  the  ad- 
missions of  more  than  a  score  of  the  best  commen- 
taries,  dictionaries,  cyclopedias,  and  lexicons,  I 
shall  make  the  Seventh-day  Adventists  and  their 
Roman  allies  prove  the  correctness  of  my  interpret 
tations  of  Scripture  and  history  in  this  chapter.'^ 

These  witnesses  conspire  to  try  to  prove  that 
73 


T4  Sunday  the  True  Sabbath. 

"seventh  day,  Sabbath  and  Saturday,"  are  equiva- 
lents. But  I  shall  take  their  admissions,  and  prove 
by  them  that  seventh-day,  Sabbath  and  Saturday, 
are  not  equivalents  in  the  Bible  at  all;  that  for  over 
fifteen  hundred  years  Saturday  never  was  a  Sab- 
bath for  over  a  year  at  any  one  time. 

One  of  these  Saturdarian  champions  asserts, 
''The  Sabbath — Saturday — from  Genesis  to  Revela- 
tion !  !  r  2  And  again :  "The  Bible— the  Old  Testa- 
ment— confirmed  by  the  living  tradition  of  a  weekly 
practice  for  3,383  years  by  the  chosen  people  of 
God,  teaches  then,  with  absolute  certainty,  that  God 
had  himself  named  the  day  to  be  kept  holy  to 
him — that  the  day  was  Saturday'' — "nor  can  we 
imagine  any  one  foolhardy  enough  to  question  the 
identity  of  Saturday  with  the  seventh  day,  or  Sab- 
bath." ^  But  Mr.  Andrews  sets  this  aside,  by  a 
quotation  from  Tertullian,  written  supposedly  in 
200  A.  D.:  "Those  of  you  who  devote  the  day  of 
Saturn  (or  Saturday)  to  ease  and  luxury  ...  go 
far  away  from  Jewish  ways  of  which  they  are  igno- 
rant." * 

The  above  quotation  proves  Saturday-keeping 
not  to  be  ancient  Jewish   Sabbath-keeping,   and 


Jewish  Dispensation  Sabbaths.  75 

brands  those  who  keep  Saturday  as  the  Jewish,  or 
Old  Testament  Sabbath,  as  being  ignorant  of  an- 
cient Jewish  custom,  which  also  overthrows  the  oft- 
repeated  and  highly-valued  error  that  "the  Jews 
by  an  unbroken  tradition  of  3,383  years"  had  kept 
Saturday  as  the  Sabbath.  Their  history  was  com- 
pletely broken  off  for  about  a  century,  or  from 
To  A.  D.  to  near  the  close  of  the  second  century. 

There  is  nothing  septenary  about  the  meaning 
of  the  word  "Sabbath,"  or  the  Hebrew  word  from 
which  it  is  translated.  The  meaning  of  the  Hebrew 
word  "Shabbath"  is  cessation  or  rest.  There  is 
nothing  about  the  word  to  determine  the  length 
of  the  Sabbath.  The  same  word  is  used  to  describe 
rest  periods  of  five  different  lengths:  (1)  A  rest 
of  one  day;*^  (2)  A  rest  of  two  days  long;^  (3)  A 
rest  of  one  year  long;^  (4)  A  rest  two  years  long;^ 
and  (5)  A  rest  of  seventy  years  (2  Chron.  xxxvi, 
21).  Hence  it  is  not  the  word  * 'Sabbath"  that 
indicates  the  length  of  the  "rest,"  but  the  word 
day  or  year. 

The  word  "Sabbath"  was  in  use  from  &Ye  hun- 
dred to  seven  hundred  years  among  the  Accadians, 
Hindus,  and  others  before  Moses  first  used  it  in  the 


76  Sunday  the  True  Sabbath. 

Bible.  With  tliem  "Sabbath''  meant  the  legally- 
appointed  rest-day.  Tliesie  rest-days  were  some- 
times six,  seven,  eight,  nine,  or  ten  days  apart.  So 
when  Moses  brings  that  word  into  the  Bible,  he 
explains  its  Bible  length  by  saying  "Sabbath  day" 
or  "Sabbath  year."  He  shows  when  the  Sabbaths 
come  by  saying,  "Six  days  shalt  thou  labor  .  .  . 
the  seventh  day  is  the  Sabbath;"  or  by  saying,  "Six 
years  shalt  thou  till  thy  fields;  .  .  .  the  seventh 
year  is  a  Sabbath." 

But  while  he  says,  "the  seventh  day  is  the  Sab- 
bath," he  uses  "seventh  day"  frequently  when  it 
does  not  mean  the  Sabbath.^  For  it  was  upon  the 
"seventh  day"  only  that  lepers  might  be  examined 
(after  the  first  examination),  and  on  that  day  only 
they  could  be  cleansed.  The  same  is  true  about  the 
examination  of  leprous  houses.  They  were  re- 
paired and  cleansed  on  the  "seventh  day,"  but  that 
being  work,  it  was  incompatible  with  Sabbath- 
keeping,  because  "upon  the  Sabbath-day  thou  shalt 
not  do  any  work." 

Again,  the  Jewish  weekly  Sabbaths  were 
"feasts,"  ^®  and  all  special  feasts,  as  the  Feast  of  the 
Passover,  the  Feast  of  Pentecost,   the  Feast  of 


Jewish  Dispensation  Sabbaths.  77 

Trumpets,  and  the  Feast  of  Tabernacles,  were  spe- 
cial weekly  Sabbatlis,  made  special  by  tbe  things 
commemorated ;  as  we  make  Easter  Sunday,  Chil- 
dren's-day,  and  Communion-day  special  Sundays. 

Before  we  enter  the  work  of  illustrating  the  Jew- 
ish Sabbath  counting,  I  will  mention  an  error  which 
I  will  seek  to  overthrow  as  we  count  the  Sabbaths 
in  the  first  year  of  the  Exodus.  "We  have  been 
falsely  taught  that  the  Ten  Commandments  re- 
corded in  Exodus  xx  are  a  copy  of  the  Ten  Com- 
mandments which  God  wrote  on  the  two  tables  of 
stone.  I  shall  show  that  they  are  two  separate  and 
distinct  decalogues;  that  one  belonged  to  the  Patri- 
archs and  the  other  to  the  children  of  Israel. 

I  shall  prove  the  correctness  of  my  counting  by 
Alonzo  T.  Jones, ^^  a  leading  Seventh-day  Ad- 
ventist. 

Dion  Cassius  says:  "The  Jews  made  Saturday 
their  Sabbath  when  they  left  Egypt."  The  Bible 
says  they  were  freed  on  Abib  15,  and  made  that 
date  their  chief  Sabbath.  We  now  adjust  the  slide 
in  the  calendar  so  as  to  make  the  15th  day  of  Abib 
fall  upon  Saturday,  since  they  made  Saturday  their 
Sabbath  on  Abib  15,  in  the  year  of  the  Exodus. 


^8  Sunday  the  True  Sabbath. 

This  event,  their  freedom  from  slavery,  was  to 
be  commemorated  every  Sabbath  in  a  general  way; 
but  the  Feast  of  the  Passover  Sabbath  was  to  be 
celebrated  in  a  special  way  every  year  on  Abib  15, 
and  they  were  to  begin  on  the  next  day  to  make  the 
count  of  the  "seven  Sabbaths''  to  Pentecost.  "Ye 
shall  count  unto  you  from  the  morrow  after  the 
Sabbath,  from  the  day  that  ye  brought  the  sheaf 
of  the  wave  offering;  seven  Sabbaths  shall  be  com- 
plete ;  even  unto  the  morrow  after  the  seventh  Sab- 
bath shall  ye  number."    (Lev.  xxiii,  15,  16.) 

From  the  morrow  after  what  Sabbath  shall  w© 
begin  the  count.  Brother  Jones? 

"From  the  morrow  after  this  fifteenth  day  of 
the  month — this  Sabbath — the  wave  sheaf  .  .  . 
was  offered  before  the  Lord,  and  with  that  day — 
the  sixteenth  day  of  the  month — they  were  to  begin 
the  count  of  fifty  days,  and  when  they  had  reached 
that  fiftieth  day,  that  day  was  Pentecost. "^^  ^^  You 
will  please  take  the  calendar  and  count  the  fifty 
days,  commencing  with  Abib  16,  and  you  will  find 
the  Pentecost  to  be  on  Sunday ,  Si  van  5. 

Have  you  another  definition  of  Pentecost, 
Brother  Jones? 


Jewish  Dispensation  Sabbaths.  Y9 

"The  word  Pentecost  signifies  tlie  fiftieth  day/'^^ 

How  was  it  counted,  Brother  Jones? 

"And  was  always  counted,  beginning  with  the 
sixteenth  day  of  the  first  month."  ^^ 

Then,  Brother  Jones,  the  Jews  ''always^'  called 
"the  sixteenth  day  of  the  first  month"  the  "morrow 
after  the  Sabbath"  (Lev.  xxiii,  15),  or  the  first  day 
of  the  week. 

Have  you  still  another  definition  of  Pentecost, 
Brother  Jones? 

"It  is  also  called  the  feast  of  weeks."  ^^ 

"Why  so  called.  Brother  Jones? 

"Because  it  was  seven  complete  weeks  from  the 
day  of  the  offering  of  the  first-fruits,  which  was  the 
second  day  of  the  feast  of  unleavened  bread,  the 
sixteenth  day  of  the  first  month."  ^^ 

Let  us  understand  each  other  now.  Brother 
Jones.  You  say  we  are  to  "count  seven  complete 
weeks"  from  Abib  16.  A  complete  week  begins 
on  the  first  day  of  the  week,  and  ends  on  the  Sab- 
bath. These  seven  Sabbaths  would  be  "aZu^ai/s" 
on  the  same  dates  then.  I^Totice  in  the  chart  the 
small  figures,  1,  2,  3,  4,  5,  6,  7,  over  those  seven 
weekly  Sabbaths.     The  dates  in  succession  would 


80  Sunday  the  Trtje  Sabbath. 

be  Abib  22  and  29,  Ijar  6,  13,  20,  and  27,  and 
Sivan  4. 

You  say  they  '^always  counted''  them,  "begin- 
ning on  tbe  sixteenth  day  of  the  first  month." 
Then  those  seven  Sabbaths  ^^always^^  fell  on  those 
seven  fixed  dates,  and  no  mistake.  Well,  I  know 
you  and  your  brethren  have  a  great  deal  to  say 
about  "annual  Sabbaths"  and  "ceremonial  Sab- 
baths," which  you  say  were  "besides  the  Sabbath 
of  the  Lord."  But  what  do  you  now  say,  Brother 
Jones,  about  these  seven  Sabbaths?  Probably  you 
have  another  definition  of  Pentecost,  which  will 
name  those  Sabbaths. 

"Pentecost  is  the  fiftieth  day  after  the  Pass- 
over, which  was  called  the  Sabbath  of  weeks,  con- 
sisting of  seven  times  seven  days;  and  the  day  after 
the  completion  of  the  seventh  weehly  Sabbath- 
day/'  ^^  etc. 

Brother  Jones  flies  into  a  rage  over  this  quota- 
tion from  him.  He  did  not  intend  for  the  eyes  that 
read  the  prize  essays  to  read  this  quotation.  But 
he  neglected  to  give  me  complete  instructions  until 
after  I  was  mean  enough  to  quote  from  both  of  his 
statements  in  the  same  article. 


Jewish  Dispensation  Sabbaths.  81 

But  you  must  be  patient,  Brother  Jones,  while 
I  examine  you,  for  I  shall  compel  you  to  be  a 
swift  witness  against  Saturdarianism.  The  seven 
fixed-date  Sabbaths,  between  the  feast  of  the  Pass- 
over and  the  feast  of  Pentecost,  are  "weekly  Sab- 
baths.'' You  and  your  Church  teach  that  Pente- 
cost,^^ which  was  the  "morrow  after  the  seventh 
weekly  Sabbath  after  the  Passover,"  was  "a  Sab- 
bath day."  'Now,  Brother  Jones,  was  the  Pentecost 
Sabbath,  which  was  the  "morrow  after  the  seventh 
weehly  Sabbath  after  the  Passover,^^  always  on  Sun- 
day? "I  hate  to  answer  that  question  now,  in  con- 
nection with  these  other  questions."  But  you  must 
answer  it  now.  "Everybody  knows  that  Pentecost 
came  on  each  day  of  the  week  in  succession  as  the 
years  passed  by ;  the  same  as  does  Christmas,  or  the 
Fourth  of  July,  or  any  otlier  yearly  celebration."  ^^ 
I  see  why  you  were  so  unwilling  to  have  this  last 
quotation  placed  by  these  others.  You  now  have 
unintentionally,  though  clearly,  taught  that  the 
"weekly  Sabbaths"  were  on  fixed  dates,  and  "came 
on  each  day  of  the  week  in  succession  as  the  years 
passed  by,  the  same  as  does  Christmas,  or  the 
Fourth  of  July,  or  any  other  yearly  celebration." 
6 


82  Sunday  the  True  Sabbath. 

"Now,  since  these  weekly  Sabbaths  came  on  "each 
day  of  the  week  in  succession  as  tlie  years  passed 
by/'  every  weekly  Sabbath  in  the  Jewish  dispen- 
sation did  the  same  thing. 

ISTow,  remember  the  real  meaning  of  Sabbath. 
Sabbath  means  cessation^  or  rest.  One  can  not 
rest  twice  without  having  any  work  between  those 
rests.  As  an  illustration,  note  that  the  rest  to  the 
land,  during  the  whole  of  every  forty-ninth  year 
and  every  fiftieth  year,  was  not  two  rests  to  the 
land,  but  one  rest  to  the  land  during  two  whole 
years,  and  hence  a  Sabbath  two  years  long  once  in 
fifty  years.^*^  (It  was  not  a  Saturday  two  years 
long,  however.)  So  also,  when  God  required  "the 
seventh  Sabbath"  and  the  "morrow  after  the  sev- 
enth Sabbath"  both  to  be  Sabbath,  it  is  not  two 
rests  or  Sabbaths,  but  a  lengthening  out  of  the  one 
rest  or  Sabbath  through  two  days. 

The  commandment  says,  ^'Six  days  thou  shall 
labor f^  so  two  days  are  Sabbath,  and  are  made  "a 
statute  forever  in  all  your  dwellings  throughout 
your  generations;"  -^^  thus  making  a  statute  that 
there  should  be  a  long  Sabbath  of  days  at  the  end  of 
the  Feast  of  Weeks,  just  as  God  required  a  long 


Jewish  Dispensation  Sabbaths.  83 

Sabbath  of  years  at  the  Jubilee  period;  therefore 
the  count  for  the  ^^six  days"  began  the  next  day 
after  the  long  Sabbath  of  Pentecost,  or  of  Sivan  4 
and  5.  Hence  Monday,  Sivan  6,  would  be  the  first 
one  of  the  six  work  days  in  the  next  week. 

From  this  time  forward  to  the  end  of  the  year 
the  first  day  of  the  week  ceases  to  be  Sunday,  and 
becomes  Monday;  and  the  Sabbath,  the  ^^seventh 
day,"  ceases  to  fall  on  Saturday,  and  falls  on  Sun- 
day. I^oWj  trace  the  Sabbaths  from  Sivan  5  to  the 
end  of  the  year,  and  the  first  Sabbath  after  Pente- 
cost will  be  on  Sunday,  Sivan  12.  You  will  notice 
that  the  Feast  of  Trumpets  Sabbath  will  fall  on 
Sunday,  the  1st  day  of  Tisri  (the  seventh  month^^), 
and  that  the  Sabbaths  of  the  Feast  of  Tabernacles 
will  fall  on  Sunday,  Tisri  15  and  22.2<'  And  that 
the  year  would  close  on  Saturday,  the  sixth  day  of 
the  week;  and  that  the  new  year  would  begin  on 
the  Sabbath,  Sunday,  Abib  1.  Kead  carefully  Ex. 
xl,  lY,  22,  23,  and  see  that  Moses  placed  the  show- 
bread  on  the  tables  on  the  first  day  of  the  first 
month  of  the  second  year,  "as  the  Lord  commanded 
Moses."  The  Lord  had  commanded  Moses  to  put 
the  bread  in  order  "every  Sabbath-day."  ^^ 


84:  Sunday  the  True  Sabbath. 

'Now  adjust  the  slide  in  the  chart,  so  that  Sunday 
will  be  at  the  top.  I^ow  the  Sabbaths  are  on  Sun- 
day, Abib  1,  8,  15.  "In  the  fifteenth  day  of  the 
same  month  is  the  feast  of  unleavened  bread  unto 
the  Lord;  seven  days  ye  must  eat  unleavened  bread. 
In  the  first  day  [of  this  feast,  Abib  15]  ye  shall 
have  an  holy  convocation  [i.  e.,  your  chief  Sab- 
bath, or  high  day  as  John  calls  it].  Ye  shall  do 
no  servile  work  therein,"  ^^  and  "Remember  that 
thou  wast  a  servant  in  the  land  of  Egypt,  and  the 
Lord  thy  God  brought  thee  out  thence  through  a 
mighty  hand  and  by  a  stretched-out  arm.  There- 
fore the  Lord  thy  God  commanded  thee  to  heep  the 
Sahhath-day^  ^^  You  are  to  keep  the  Sabbath, 
not  to  commemorate  the  creation  and  God's  rest 
therefrom;  but  to  commemorate  3^our  deliverance 
from  Egyptian  bondage.  "Remember  this  day  in 
the  which  ye  came  out  of  Egypt.''  Are  we  to  re- 
member our  deliverance  on  Saturday?  No.  Re- 
member as  your  chief  Sabbath,  Abib  15;  for  "This 
day  came  ye  out  in  the  month  Ahih.^^  ^^  "And  ye 
shall  count  unto  you,  from  the  morrow  after  the 
Sabbath  [from  the  morrow  after  Abib  15] :  seven 
Sabbaths  shall  be  complete,  even  unto  the  morrow 


Jewish  Dispensation  Sabbaths.  85 

after  the  seventh  Sabbath  shall  ye  number,"  .  .  . 
and  *'the  self -same  day"  [Monday,  Sivan  5,  the 
morrow  after  the  seventh  Sabbath  counted  from 
Monday,  Abib  16]  shall  be  "an  holy  convocation," 
or  Sabbath;  "it  shall  be  a  statute  forever,"  ^^  etc. 
Here  we  begin  a  new  count  of  weeks,  commencing 
with  Tuesday,  Sivan  6,  as  the  first  day  of  the  week, 
and  our  Sabbaths  will  fall  on  Mondays  to  the  end 
of  the  year,  commencing  with  Monday,  Sivan  12, 
the  first  Sabbath  after  the  Feast  of  Pentecost  Sab- 
bath. You  notice  that  the  Sabbaths  are  falling  on 
the  same  fixed  daises  in  every  year,  and  hence  that 
the  weekly  Sabbaths  fall  on  "each  day  in  the  week 
successively  as  the  years  pass  by,  the  same  as  does 
Christmas,  or  the  Fourth  of  July,  or  any  other 
yearly  celebration,"  so  that  you  shove  the  slide  up 
one  place  higher  each  succeeding  year,  in  order 
to  get  the  correct  day  of  our  weeJcy  upon  which  the 
Jewish  Sabbath  fell.  On  account  of  the  long  Sab- 
bath at  the  Feast  of  Pentecost,  forty-eight  hours 
long,  the  day  of  the  Sabbath  changed  //iere  every 
succeeding  year  through  all  the  centuries  until  the 
Crucifixion.  Therefore  the  day  of  the  Sabbath 
changed  as  many  times  as  there  were  years  between 


86  Sunday  the  True  Sabbath. 

the  Exodus  and  the  Crucifixion;  or,  according  to 
the  Septuagint  chronology,  1,680  times  between 
the  Exodus  and  the  Crucifixion. 

The  Two  Decalogues  in  Exodus. 

We  have,  by  the  aid  of  Brother  Jones,  located 
the  day  and  date  of  the  first  Pentecost;  that  is,  that 
it  occurred  on  Sund'ay,  Sivan  5;  on  the  morrow 
after  the  seventh  Saturday  Sabbath  after  their  de- 
liverance from  Egyptian  bondage.  E'ow  that  we 
have  established  the  first  Pentecost  to  have  fallen 
on  Sunday,  the  next  question  is  to  determine  what 
Pentecost  commemorates.  "Pentecost  commemo- 
rates the  day  that  God  spoke  the  Ten  Command- 
ments" ^^  first  at  Mount  Sinai.  A  question  of  so 
much  significance  needs  to  be  corroborated  by  the 
Bible.  "In  the  third  month,  ...  the  same  day 
came  they  into  the  wilderness  of  Sinai."  ^"^  "The 
third  month,  .  .  .  the  same  day;"  that  is,  the 
third  month  and  the  third  day  of  the  months  "Moses 
went  up  unto  God."  ^^  [N'otice  carefully  the  chart. 
Friday,  Sivan  (the  third  month),  the  third  day  of 
the  month,  "Moses  went  up  unto  God."  "And  the 
Lord  said  unto  Moses,  Go  to  the  people  and  sanctify 


Jewish  Dispensation  Sabbaths.  87 

tliein  to-day,  and  to-morrow,  .  .  .  and  be  ready 
against  the  third  day:  for  the  third  day  the  Lord 
will  come  down  in  the  sight  of  all  the  people  upon 
Mount  Sinai.  "29  u^o-day  [Friday,  Sivan  3],  and 
to-morrow  [Saturday,  Sivan  4],  and  the  third  day 
[Sunday,  Sivan  5],  I  will  come  down  ,  • 
upon  Mount  Sinai." 

So  God  directed  Moses  to  have  the  people  ready, 
and  promised  that  he  would  come  down  upon  Mount 
Sinai  on  "the  third  day,"  Sunday,  Sivan  5.  "And 
it  came  to  pass  on  the  third  day  [Sunday,  Sivan  5], 
in  the  morning,'""  **the  Lord  came  down  upon 
Mount  Sinai,  on  the  top  of  the  mount."  ^^  So  God 
fulfilled  his  promise  and  came  down  on  Mount 
Sinai  on  "the  third  day,  in  the  morning,"  or  on 
Sunday  morning,  Sivan  5.  What  did  God  do  when 
he  came  down  on  Mount  Sinai  that  Sunday  morn- 
ing? "God  spake  all  these  words,  saying:"  ^^  (and 
then  follows  the  Ten  Commandments  recorded'  in 
Ex.  XX,  3-lT  inclusive). 

'Note  before  going  any  further,  that  while  slaves 
in  Egypt  the  Israelites  had  kept  the  Egyptian  Fri- 
day, "day  of  assembly,"  or  Sabbath;  and  that  upon 
their  "flight  from  Egypt"  they  "made  Saturday 


88  Sunday  the  True  Sabbath. 

the  last  day  of  their  week,"  or  tlieir  Sabbath;  and 
that  now  for  seven  weeks  since  their  freedom  they 
have  been  keeping  a  Saturday  Sabbath.  ISTow,  on 
Sunday  morning  Grod  said,  ^'Six  days  shalt  thou 
labor;  .  .  .  but  the  seventh  day  is  the  Sahhath 
of  the  Lord  thy  God:'  ^s 

"Where  did  they  begin  to  work  the  "six  days?'' 
Did  they  work  that  Sunday?  'No,  they  did  not 
work  on  that  Sunday.  But  when  God  had  finished 
speaking  the  Ten  Commandments,  the  people  said 
to  Moses:  "Speak  thou  with  us,  and  we  will  hear: 
but  let  not  God  speak  with  us  lest  we  die.  .  ... 
And  the  people  stood  afar  ofP :  and  Moses  drew  near 
unto  the  thick  darkness  where  God  was."  ^^  Erom 
the  valley  where  the  people  stood,  up  to  the  top 
of  Sinai  where  God  was,  was  a  distance  of  about 
two  and  one-half  miles,  and  the  mountain's  top  was 
about  one  and  one-fourth  miles  high.  I  will  sup- 
pose that  it  was  about  ten  A.  M.  when  Moses  parted 
from  the  people,  and  started  up  the  mountain  to 
where  God  was.  I  will  allow  him  two  hours,  or 
until  noon,  to  reach  the  top.  I  will  allov/  him  four 
hours  to  learn  the  things  which  God  taught  him, 
which  are  included  in  his  record  from  Ex,  xx,  2, 


Jewish  Dispensation  Sabbaths.  89 

to  Ex.  xxiii,  33.  This  will  bring  us  to  four  P.  M. 
I  will  now  allow  Moses  an  hour  and  a  half  to  return 
and  get  ready  to  deliver  his  message  to  the  people. 
This  will  bring  him  to  5.30  P.  M.,  or  a  short  time 
before  sundown  that  Sunday  evening. 

What  did  Moses  say  to  the  people  that  Sunday 
evening  when  he  assembled  them  to  hear  him? 

"And  Moses  came  and  told  the  people  all  the 
words  of  the  Lord."  ^^ 

Then  Moses  taught  the  people  the  four  chapters 
which  God  had  taught  him  while  in  the  mount. 
He  would  then  commence  by  repeating  the  Ten 
Commandments  that  God  spoke  in  the  morning, 
beginning  with  Ex.  xx,  2. 

Yery  soon  in  the  reading  he  would  find  the 
words,  "Six  days  shalt  thou  labor,  .  .  .  and  the 
seventh  day  is  the  Sabbath  of  the  Lord  thy  God." 
Again,  about  five  minutes  before  the  conclusion  of 
the  "words  of  the  Lord,"  and  about  the  going  down 
of  the  sun,  Sunday  evening,  he  would  repeat  to 
them  (the  third  time  that  day),  "Six  days  thou  shalt 
do  thy  work,  and  on  the  seventh  day  thou  shalt 
rest."  ^^  "Work  six  days  from  that  Sunday  even- 
ing?    Certainly. 


90  Sunday  the  Teue  Sabbath. 

But  if  thej  do  work  six  days  from  Simdaj  even- 
ing, and  rest  the  seventli  day,  they  must  rest  on 
the  next  Sunday.  That  is  exactly  what  God  re- 
quired them  to  do. 

What  is  this  "seventh  day"  which  will  fall  on 
next  Sunday,  Sivan  12?  That  "seventh  day  [Sun- 
day] is  the  Sabbath  of  the  Lord  thy  God.^^  ^'^ 

Why  were  they  commanded  to  work  six  days, 
and  then  call  Sunday,  the  seventh  day,  "the  Sab- 
bath of  the  Lord?" 

To  state  the  question  differently:  What  were 
they  to  commemorate  by  resting  on  Sunday,  andl 
calling  it  "the  Sabbath  of  the  Lord  thy  God?" 
"For  in  six  days  the  Lord  made  heaven  and  earth. 
.  .  .  Wherefore  the  Lord  blessed  the  Sabbath- 
day  and  hallowed  ^^  it."  Then  the  keeping  of  the 
Sunday  Sabbath  in  commemoration  of  creation 
takes  us  back  to  the  reason  that  God  gave  Adam 
in  Eden  for  Sabbath-keeping.  Hence  he  indentifies 
the  Sunday  Sabbath  mentioned  at  Sinai  with  the 
creation  Sabbath. 

Since  no  nation  was  then  keeping  Sunday  as  a 
Sabbath,  and  since  no  nation  had,  for  from  five 
hundred  to  seven  hundred  yeai*s  back  before  the 


Jewish  Dispensation  Sabbaths.  91 

Exodus,  kept  Sunday  as  the  Sabbath,  bow  could 
tbe  people  know  that  the  Sunday  Sabbath  here 
given  was  indeed  the  original  Sabbath  of  the  Lord? 

It  could  not  be  established  by  history  or  chro- 
nology. So  if  the  world  shall  ever  know  what  was 
the  original  Sabbath,  it  must  be  made  known  to 
Moses  as  a  matter  of  revelation.  Hence  we  turn 
again  to  the  Bible  for  the  proof  that  God  ^^made 
known,"  or  caused  the  Israelites  to  know,  what  was 
his  original  holy  Sabbath. 

"Thou  camest  down  also  upon  Mount  Sinai 
[Sunday,  Sivan  5],  and  spakest  with  them  from 
heaven,  and  gavest  them  right  judgments,  and  true 
laws,  good  statutes  and  commandments ;  and  madesi 
hnown  unto  them  thy  holy  Sahhath.'^  ^^ 

The  Hebrew  expression  translated  "madest 
known,"  unmistakably  teaches  that  God  caused  the 
people  to  know  something  which  until  then  they 
had  not  known.  That  truth  is  so  clearly  taught 
that  many  writers  believe  there  had  never  been  a 
Sabbath  kept  before  the  Exodus.  But  if  Gen.  ii, 
2,  3,  teaches  anything,  it  teaches  that  in  Eden  God 
"blessed  the  seventh  day,  and  sanctified  it  [set  it 
apart  as  a  day  of  rest  and  worship]  ;  because  that  in 


92  Sunday  the  True  Sabbath. 

it  lie  had  rested  from  all  his  works  which  God  cre- 
ated and  made."  Sabbath-keeping  appears  during 
the  Flood,  and,  soon  after  Babel  confusion,  among 
all  the  scattered  tribes.  They  did  not  originate  it; 
but  after  their  humiliation  they  had  indistinct  re- 
membrance of  Sabbath-keeping  and  Sabbath-count- 
ing. So  that  when  Israel  leaves  Egypt  there  ex- 
isted at  least  five  separate,  distinctly  different  meth- 
ods of  Sabbath-counting;  three  systems  which 
located  their  Sabbaths  in  certain  dates  in  every 
month,  one  system  of  Sabbaths  located  at  the 
changes  of  the  moon,  and  one  system  the  Egyptian 
Sabbath,  a  fixed  day  of  the  week — Friday.  And 
in  addition  to  these  the  children  of  Israel  have  been 
keeping  Saturday  as  Sabbath  for  seven  weeks. 
Hence  in  the  midst  of  these  different  and  conflict- 
ing methods,  God  revealed,  or  made  Jcnowriy  his 
holy  Sabbath. 

Immediately  upon  the  close  of  that  Sunday  Sab- 
bath-day, as  soon  as  Moses  has  completed  telling 
the  people  "all  the  words  of  the  Lord,"  including 
the  revelation  of  God's  original,  Edenic  Sunday 
Sabbath,  "Moses  wrote  all  the  words  of  the  Lord, 
and  rose  up  early  in  the  morning."  *^    The  "mom- 


Jewish  Dispensatioit  Sabbaths.  93 

ing"  brings  us  to  Monday,  Sivan  6.  I  want  you 
to  note  carefully  that,  notwithstanding  the  fact  that 
Sunday  night  "Moses  wrote  all  the  words  of  the 
Lord,"  including  certainly  the  Ten  Commandments 
recorded  in  Exodus  xx,  the  fourth  commandment 
of  which  required  them  to  work  six  days  and  rest 
on  Sunday,  because  God  had  made  the  world  in 
six  days  and  rested  on  Sunday,  Moses  had  not 
yet  received  "the  tables  of  stone,''  for  it  was  during 
the  day — Monday — while  Moses  was  building  the 
"altar  under  the  hill,  and  the  twelve  pillars,"  that 
God  said  to  him,  "Come  up  to  me  into  the  mount, 
and  be  there,  and  I  will  give  thee  tables  of  stone, 
and  a  law,  and  commandments."  ^^  The  promise, 
"I  will  give  thee,"  is  future,  not  past.  God  prom- 
ises that  "I  wdll  give,"  not  declares  that  "I  have 
given,"  thee  tables  of  stone.  "And  Moses  went  into 
the  cloud,  and  got  him  up  into  the  mount;  and 
Moses  was  in  the  mount  forty  days  and  forty 
nights:'  *2 

"And  he  gave  unto  Moses,  when  he  made  an  end 
of  communing  with  him  upon  Mount  Sinai  [forty- 
two  days  after  he  had  taught  Moses  the  Edenic 
decalogue,   and  forty-one  days  after  Moses   had 


^4:  Sunday  the  Tkue  Sabbath. 

written  that  decalogue  down],  two  tables  of  testi- 
mony, tables  of  stone,  written  with  the  finger  of 
God,'*  *^  But  when  Moses  returned  with  the  tables 
on  Sunday  morning,  "the  seventeenth  day  of  the 
fourth  month,"  **  to  the  people,  and  found  them 
worshiping  the  golden  calf,  he  became  angry  and 
broke  the  tables,^^  and  caused  three  thousand  men 
to  be  killed  on  that  Sunday*^  for  polluting  the 
Sabbath.^"^  Then  on  "the  morrow,"  *^  Monday, 
the  18th  of  Thammuz,  Moses  prayed  to  God  for 
himself  and  for  the  people;  and  in  answer  to  his 
prayers,  God  "said  unto  Moses,  Hew  thee  two 
tables  of  stone  like  unto  the  first,  and  I  will  write 
upon  these  tables  the  words  that  were  in  the  first 
tables y  which  thou  hrahest.^^  *^ 

So  the  words  upon  the  final  tables  are  the  same 
words  that  were  on  the  first  tables.  After  giving 
these  directions  to  Moses  on  Monday,  Thammuz  18, 
God  said :  "And  be  ready  in  the  morning,  and  come 
up  in  the  morning  unto  the  Mount  Sinai."  ^^  This 
brings  us  to  Tuesday  morning,  Thammuz  19,  when 
Moses  again  goes  up  into  the  mount.  "And  he  was 
there  forty  days  and  forty  nights."  ^^  This  brings 
VLB  to  Sunday  morning,    Ab  29,  that  Moses  re- 


Jewish  Dispensation  Sabbaths.  95 

turned  to  tlie  people  and  "gave  tliem  in  command- 
ment all  that  the  Lord  had  spoken  with  him  in  the 
mount."  ^^  "What  was  written  on  the  tables  of 
stone?  "And  He  wrote  upon  the  tables  the  words 
of  the  Covenant,  the  Ten  Commandments."  ^^  By 
what  two  terms  are  the  tables  described?  By  "the 
words  of  the  Covenant/'  and  by  "the  Ten  Com- 
mandments." I  want  you  to  note  that  these  two 
expressions  are  used  to  describe  equally  the  writing 
upon  "the  tables  of  stone."  Hence  we  may  here- 
after speak  of  "the  Covenant,"  or  "the  Ten  Com- 
mandments," or  the  Decalogue,  and  we  will  be 
understood  as  meaning  the  writing  upon  the  tables 
of  stone. 

Since  the  Ten  Commandments  are  a  "Cove- 
nant," are  the  Ten  Commandments  on  the  tables 
of  stone  the  same  Covenant  that  Moses  had  written 
into  Exodus  xx,  eighty-three  days  before  he  brought 
the  tables  of  stone  from  the  mount,  and  read  them 
to  the  people  ?  They  could  not  be,  for  Moses  could 
not  have  written  a  copy  of  something  eighty-three 
days  before  he  had  the  tables  to  copy  from.  Moses 
taught  the  contents  of  the  tables  orally  for  about 
forty  years.     A  short  time  before  his  death  he 


96  Sunday  the  True  Sabbath. 

assembled  the  people  together,  and  re-read  the 
words  on  the  tables  of  stone,  and  wrote  them  down 
in  Deuteronomy  v. 

The  Ten  Commandments  on  the  tables  were 
'^the  words  of  the  Covenant."  Are  they  the  words 
of  the  Covenant  made  with  Adam  in  Eden,  and  to 
the  fathers  following?    'No. 

Moses  says,  "The  Lord  made  not  this  Covenant 
with  our  fathers."  If  God  did  not  make  this  Cove- 
nant with  our  fathers  (Abraham  to  Adam),  whom 
did  he  make  ^Hhis  Covenanf^  with?  "With  us." 
Moses,  whom  do  you  mean  by  "us?"  "Even  us, 
who  are  all  of  us  here  alive  this  day."  ^* 

When,  and  with  whom,  was  "this  Covenant" 
then  made?  "The  Covenant  I  made  .  .  .  when 
I  took  them  by  the  hand  to  lead  them  out  of  the 
land  of  Egypt."  ^^  This  Covenant  was  the  "Cove- 
nant with  the  house  of  Israel  arid  the  house  of 
Judah."  What  is  the  distinctive  point  of  difference 
between  the  Ten  Commandments  made  with  Adam 
and  those  given  to  the  children  of  Israel?  The 
Fourth  Commandment.  (1)  The  Fourth  Com- 
mandment given  to  Adam  required  the  Sabbath 
to  be  on  a  fixed  seventh  day — Sunday.    The  Fourth 


Jewish  Dispensation  Sabbaths.  97 

Commandment  to  tlie  children  of  Israel  required 
the  Sabbath  to  be  on  an  irregular  or  changeable 
seventh  day.  (2)  The  Sabbath  Commandment  to 
Adam  was  of  universal  application.  The  Sabbath 
Commandment  on  the  tables  of  stone  was  for  the 
children  of  Israel  only.  ^Therefore  the  children 
of  Israel  shall  keep  the  Sabbath."  ^«  (3)  The  Sab- 
bath given  to  Adam  was  to  commemorate  God's 
work  of  creation.  The  Sabbath  on  the  tables  of 
stone  was  to  commemorate  the  deliverance  of  the 
children  of  Israel  from  Egyptian  bondage''  ^^  on 
Abib  15.  (4)  The  Sabbath  on  the  tables  of  stone 
was  to  be  a  "sign  between  Me  and  the  children  of 
Israel."  ^^  It  is  to  be  unlike  any  other  Sabbath 
(past,  present,  or  future),  and  hence  could  not  be 
on  a  fixed  day  of  the  week,  for  the  Creation  Sab- 
bath had  been  on  a  fixed  day  of  the  week — Sunday. 
The  Egyptian  Sabbath  at  that  time  was  the  seventh 
day  of  a  fijxed  week — Friday. 

It  could  not  be  on  the  same  fixed  dates  in  every 
month,  for  Accadians,  Assyrians,  Babylonians, 
Hindus,  Chinese,  and  others  had  used,  or  were  then 
using,  that  kind  of  Sabbath  counting.  IsTeither 
could  they  locate  their  Sabbaths  at  the  changes  of 
7 


98  Sunday  the  True  Sabbath. 

the  moon,  for  the  people  of  India  did  that.  If 
their  Sabbaths  can  not  be  on  the  same  dates  in 
every  month,  nor  at  the  changes  of  the  moon,  nor 
a  fixed  day  of  the  week,  how  can  they  be  counted 
to  constitute  ^'sl  sign  between  Me  and  the  children 
of  Israel  forever?''  They  shall  be  "in  his  seasons 
from  year  to  year;"  or,  in  other  words,  their  Sab- 
baths were  to  occupy  a  fixed  place  in  the  calendar, 
or  a  certain  fixed  place  in  the  year;  that  is,  they 
were  certain  fixed  dates  in  every  year.  (See  the 
heavy-faced — or  Sabbath — dates  in  the  Sabbath 
chart.)  If  the  Ten  Commandments  ip.  Exodus  xx 
are  not  the  ones  written  on  the  tables  of  stone,  were 
those  on  the  stones  copied  into  the  Bible?  Yes. 
They  appear  in  Deuteronomy.  I^ote  the  meaning 
of  Deuteronomy,  or  Deutero-nomy,  from  the  Greek 
words,  ^^Deuteros/^  second,  and  ^^nomoSy^  law.  It 
is  the  embodiment  of  the  second  law^  or  Decalogue^ 
in  its  relation  to  the  whole  ceremonial  system,  of 
which  it  was  the  very  heart,  or  center.  A  "second 
law"  could  not  exist  without  there  had  been  a  firsL 
Deut.  V,  6-21,  contains  the  "Covenant,"  or  Ten 
Commandments,  which  God  wrote  in  the  tables  of 
stone  for  the  children  of  Israel.     This  Decalogue 


Jewish  Dispensation  Sabbaths.  99 

is  not  "a  reporter's  copy  of  Exodus  xx  substantially, 
though  not  literally,  accurate.''  God  does  things 
carefully — accurately. 

"When  Moses  completes  the  record  in  Deut.  v, 
6-21,  he  adds:  ^^These  words  God  spake,  .  .  . 
and  he  added  no  more;  and  he  wrote  them  in  two 
tables  of  stone,  and  delivered  them  unto  me," 
thereby  claiming  for  these  words  a  literal  reproduc- 
tion of  the  words  on  the  stones.  That  being  true, 
we  must  accept  the  record  of  Exodus  xx  and  the 
one  in  Deuteronomy  both  as  literal,  word  for  word, 
copies  of  God's  own  words.  Hence  we  must  find  a 
ground,  a  reasonable  ground,  for  the  differences  in 
the  two  Decalogues.  That  ground  is  in  the  fact 
that  they  are  two  separate,  distinctively  different 
Decalogues;  one  belonging  to  the  patriarchs,  the 
other  restricted  to  the  children  of  Israel.  Deuter- 
onomy is,  therefore,  the  book  of  Jewish  ceremonies, 
or  ordinances,  of  which  their  Ten  Commandments, 
recorded  in  its  fifth  chapter,  was  the  very  heart  or 
center.  This  book  presents  the  Jewish  Decalogue 
in  its  relation  to  the  types  and  ceremonies  which 
were  to  lead  them  and  prepare  them  for  the  recep- 
tion of  the  substance  or  the  antitype,  the  Christ. 


100  Sunday  the  Tetje  Sabbath. 

N'ote,  then,  tliat  Deuteronomy  v  contains  tlie  Ten 
Commandments  on  the  tables  of  stone  as  written 
by  the  finger  of  God.  Leviticus  xxiii  to  xxv,  in- 
clusive, is  the  commentary,  or  key,  written  by 
Moses,  by  which  the  Levites  were  correctly  to  in- 
terpret or  apply  the  Fourth  Commandment  on  the 
tables  of  stone.  Thus  it  is  seen  that  those  four 
chapters  are  the  most  important  four  chapters  in  the 
books  of  Moses. 

The  Jewish  Sabbath  as  Christ  Counted  It. 

In  the  conclusion  of  this  chapter  on  the  Jewish 
Sabbaths,  we  will  notice  very  briefly  the  fact  that 
Christ  was  not  a  "Saturday  Sabbath-keeper,"  as 
"Senex"  and  company  would  try  to  have  us  believe. 
Christ's  public  ministry  lasted  a  little  more  than 
three  years.  He  was  crucified  on  Frid'ay,  Abib  14, 
and  lay  in  the  grave  on  the  "Feast  of  the  Passover," 
Abib  15,  which  in  that  year  was  on  Saturday. 

Adjust  the  slide,  putting  Abib  1  on  Saturday, 
then  Abib  15  will  also  be  on  Saturday.  Since 
Abib  15  was  on  Saturday,  when  Christ  lay  in  the 
grave,  that  date  fell  on  Friday  one  year  before; 
hence  pull  the  slide  down  one  day.    Two  years  be- 


Jewish  Dispensation  Sabbaths.         101 

fore  the  crucifixion,  Abib  15  fell  on  Tbursday; 
hence  pull  the  slide  do^vn  another  place.  Three 
years  before  the  crucifij^ion,  Abib  15  fell  on 
Wednesday;  so  draw  the  slide  down  another  place, 
and  still  draw  it  down  again  to  Tuesday,  Abib  15, 
four  years  before  the  crucifij^ion. 

^Now  begin  with  the  Sabbath  dates,  and  the  Pass- 
over Sabbath,  Abib  15,  would  be  on  Tuesday  that 
year,  and  all  the  weekly  Sabbaths  between  that  and 
Pentecost  would  also  be  on  Tuesdays.  The  Pente- 
cost Sabbath  would  be  on  Wednesday.  Then  all 
the  Sabbaths  to  the  end  of  the  year  would  fall  on 
Wednesdays.  Christ's  baptism  took  place  in  the 
fall  or  winter  of  that  year,  when  he  began  to  be 
about  thirty  years  of  age.  The  Sabbaths  at  that 
time  were  on  Wednesdays;  hence  during  his  tempta- 
tion they  were  also  on  Wednesdays. 

Trace  the  Sabbaths  to  the  end  of  the  year. 
Again  note  that  they  were  on  Wednesdays.  Keep 
the  calendar  before  you.  Eead  slowly  and  note 
every  step  you  take  carefully.  The  year  in  which 
Christ  was  baptized  commenced  on  Tuesday,  and 
ended  on  Tuesday.  The  first  day  of  the  new  year 
was  Wednesday — the  Sabbath.    Push  the  slide  up 


102  Sunday  the  True  Sabbath. 

one  place,  so  that  Abib  1  will  be  on  Wednesday. 
The  Passover  Sabbath,  Abib  15,  at  which  Christ 
performed  the  miracles  in  Jerusalem,  was  on 
Wednesday.  When  ^^in  Jerusalem,  at  the  Passover 
[Sabbath,  Abib  15],  in  the  feast-day  many  believed 
on  him."  ^^  Pass  on  now  to  the  Pentecost  Sab- 
bath, Sivan  5,  seven  weeks  later,  which  will  be 
Thursday. 

All  the  Sabbaths  from  Pentecost  to  the  end  of 
the  first  year  of  Christ's  public  ministry  were  on 
Thursdays.  That  year  began  and  ended  on 
Wednesday.  So  push  the  slide  up  one  day,  and  the 
first  day  of  the  second  year  of  his  public  ministry 
will  be  Thursday.  Abib  1,  8,  and  15  are  on  Thurs- 
day. This  brings  us  to  Jerusalem,  to  Christ's  sec- 
ond Passover,  Thursday,  Abib  15.  At  this  feast — 
^^in  the  feast-day" — Jesus  healed  the  man  who  had 
the  infirmity  of  thirty  and  eight  years,  '^and  the 
same  day  was  the  Sabbath."  ^^  That  is,  "the  same 
day,"  Thursday,  Abib  15,  "was  the  Sabbath."  It 
was  not  "a  Sabbath,"  nor  "a  ceremonial  or  an 
annual  Sabbath."  But  this  Thursday  Sabbath  was 
^Hhe  Sabbath"  of  the  Lord,  the  Sabbath  of  the 
Fourth  Command'ment. 


Jewish  Dispensation  Sabbaths.         103 

You  will  note  that  Luke  vi,  1-5,  and  tlie  parallel 
passages  are  placed  in  the  same  year. 

The  first,  or  chief,  or  high  Sabbath,  of  every 
year  was  Abib  15,  the  date  upon  which  Pharaoh 
issued  the  emancipation  proclamation  through 
Moses  to  the  Israelites.  On  the  next  day,  Abib  16, 
the  "second  day  of  the  feast  of  unleavened  bread," 
the  day  that  "ye  bring  the  sheaf  of  the  wave-offer- 
ing,'' is  the  day  from  which  God  said,  "Ye  shall 
count  seven  Sabbaths  complete."  ^^  So  we  begin 
with  Abib  16,  and  count  the  Sabbaths.  The  "first 
Sabbath"  thus  counted  will  be  Abib  22.  Now, 
Abib  15  is  the  ''first  Sabbath,"  and  Abib  22  is  a 
"first  Sabbath"  in  every  year.  If  events  should 
occur  on  each  of  these  "first"  Sabbaths,  how  may 
we  determine  which  of  these  "first"  Sabbaths  is 
intended?  Luke  is  the  only  New  Testament  writer 
who  gives  us  the  exact  word  by  which  we  may  locate 
the  "first  Sabbath"  after  the  Passover.  In  English 
we  commonly  put  a  descriptive  adjective  before  the 
noun  which  it  describes.  But  in  Greek  and  other 
languages  it  is  common  to  let  the  adjective  follow 
the  noun.  So  it  is  in  Luke  vi,  1,  we  have  the  state- 
ment,  **And  it  came  to  pass  on  crajS^aTw  8iVT€po- 


104  Sunday  the  True  Sabbath. 

TrpwTw/^  etc.  "  2a/?^aTa),"  means  Sabbath ;  but  the 
adjective,  "ScvrepoTrpwrw,"  is  composed  of  two  nu- 
meral adjectives,  "Sevrcpo?  and  ^pwros;"  "Scurepos'* 
means  second,  "Trpwros"  means  foremost,  or  Jirst, 
When  we  put  these  two  numeral  adjectives  to- 
gether, we  have  the  term  secoiid first.  Abib  22 
is,  therefore,  Sabbath  (the)  secondfirst,  or  the 
secondfirst  Sabbath.  That  term  is  one  which  per- 
fectly describes  the  ^^first  Sabbath''  of  the  seven 
Sabbaths  following  the  "first  or  chief  Sabbath," 
Abib  15. 

Since  in  that  year  the  chief  Sabbath,  Abib  15, 
fell  on  Thursday,  the  second-first  Sabbath,  Abib  22, 
would  also  fall  on  Thursday.  This  rendering  coin- 
cides with  the  other  facts  in  the  case.  Harvesting 
commenced  on  Abib  16.  One  week  after  the  com- 
mencement of  the  harvest,  or  Abib  22,  the  grain 
would  be  in  prime  condition  to  shell  out  in  the  hand, 
in  readiness  to  be  eaten.  We  now  take  the  event 
recorded  in  Luke  vi,  1-5.  It  then  occurred  on 
Abib  22  of  the  second  year  of  Christ's  public  min- 
istry. The  Jews  accuse  the  disciples  of  breaking, 
or  polluting,  'Hhe  Sabbath"  on  that  Thursday. 
"Now  read  verses  6  to  12,  about  Christ  healing  the 


Jewish  Dispensation  Sabbaths.         105 

man  who  had  the  withered  hand.  The  term  "ercpoi 
a-aPPdTto'*  can  be  very  appropriately  and  correctly 
translated  "next  Sabbath,"  or  Thursday,  Abib  29. 
On  these  three  successive  Thursday  Sabbaths  Christ 
was  accused  of  violating  the  law  of  'HJie  Sahhath.^' 
If  you  take  the  time  to  trace  out  the  parallel  pas- 
sages of  these  three  events,  you  will  find  the  word 
"Sabbath"  used  twenty-five  times;  and  these 
twenty-five  uses  of  the  word  Sabbath  refer  to  ^Hhe 
SahhaW—Thmsdaj. 

If  you  follow  along  the  Sabbath  dates  now  from 
Thursday,  Abib  29,  you  will  note  that  the  Pente- 
cost Sabbath  will  fall  on  Friday.  Thence  to  the 
end  of  the  year  the  Sabbaths  are  on  Fridays. 

This  second  year  of  our  Lord's  public  ministry 
began  and  ended  on  Thursday.  The  third  year 
would  begin  on  Friday;  so  once  more  push  the  slide 
up,  so  that  Abib  1  will  be  on  Friday.  The  Passover 
Sabbath,  Abib  15,  in  that  year  would  be  on  Friday. 
Since  Christ  did  not  attend  that  Passover,  but  re- 
mained at  the  Sea  of  Galilee  and  fed  the  five  thou- 
sand with  the  "five  loaves  and  two  fishes,"  ^^  we 
pass  on  along  the  Sabbath  dates  to  Sivan  4.  These 
Sabbaths  were  also  on  Fridays.    It  has  now  been 


106  Sunday  the  True  Sabbath. 

about  two  years  and  five  months  since  Christ's  bap- 
tism; but  so  far  be  has  not  observed  anj  Saturday 
Sabbaths.  He  is  now  seven  weeks  less  than  a  year 
from  the  events  of  his  crucifixion  and  resurrection. 
Still  to  this  time,  since  his  baptism,  the  weekly  Sab- 
baths have  fallen  on  Wednesdays,  Thursdays,  and 
Pridays.  In  this  time,  as  we  pass  backward,  he  has 
kept  Friday  a  full  year  as  the  weekly  Sabbath.  The 
year  before,  Thursday  was  regarded  as' the  Sabbath 
for  a  full  year;  and  then,  jDassing  back  the  five 
months  more  until  his  baptism,  Wednesday  was  the 
weekly  Sabbath.  But  returning  now  to  the  chart, 
you  will  observe  that  the  Pentecost  Sabbath  was 
on  Saturday.  This  marks  the  beginning  of  Satur- 
day Sabbath-keeping  during  the  public  ministry 
of  our  Lord.  We  trace  the  Saturday  Sabbaths  from 
Sivan  5  to  the  close  of  the  year.  The  last  full  year 
of  his  ministry  commenced  and  closed  on  Friday. 
Now  readjust  the  slide  by  pushing  it  up  until  Satur- 
day shall  mark  the  ^Niew- Year's  day  Sabbath  of 
Abib  1.  Christ  observes  the  Sabbaths  of  Abib  1 
and  Abib  8  on  Saturdays.  On  Thursday  night, 
Abib  13  (as  \ye  would  speak),  Christ  was  betrayed. 
On  Friday,  Abib  14,  about  three  P.  M.,  he  expired 


Jewish  Dispensation  Sabbaths.         107 

on  tlie  cross.  In  probably  an  hour  later  he  had 
been  rnsbed  into  Joseph's  new  tomb.  After  the 
women  "beheld  where  he  was  laid/'  ^^  they  went 
to  the  city  and  obtained  and  "prepared  spices  and 
ointments,"  ^^  after  thus  returning  to  the  city,  and 
next  to  their  homes,  which  would  probably  con- 
sume about  two  hours  after  they  "beheld  the  sepul- 
cher  and  how  his  body  was  laid.''  They  "rested 
the  Sabbath-day,  according  to  the  command- 
ment." ^^ 

If  they  rested  this  Passover  Sabbath,  '^according 
to  the  commandment/'  which  they  certainly  did, 
according  to  this  careful  writer  (Luke),  they  were 
in  their  houses  by  the  going  down  of  the  sun. 
Christ  therefore  lay  in  the  grave,  according  to  Ro- 
man custom,  Friday,  and  Friday  night  until  mid- 
night; Saturday,  from  Friday  12  P.  M.  to  Satur- 
day 12  P.  M. ;  and  Sunday,  from  Saturday  12  P.  M. 
to  the  dawn  of  Sunday  morning,  Abib  16,  the  day 
of  "first-fruits,"  when  Christ  arose  and  became  "the 
first-fruits  of  them  that  slept."  ^^ 

Here,  at  Christ's  resurrection,  he  began  a  new 
era,  commencing  it  upon  the  Sabbath,  as  the  two 
preceding  eras  were  begun.     He  and  his  disciples 


108  Sunday  the  True  Sabbath. 

from  this  Sunday  Sabbath  observed  Sunday,  instead 
of  the  old  system  of  fixed-date  Sabbaths  of  the  Jews. 
Hence  at  the  resurrection  he  ceased  to  keep  the 
Saturday  Sabbaths,  which  he  began  at  the  preced- 
ing Pentecost.  We  will  now  count  the  Saturdays 
between  Abib  16  and  Sivan  4,  and  you  will  see 
that  Christ  lacked  seven  weeks  of  having  kept  Sat- 
urday as  the  weekly  Sabbath  for  even  one  year  after 
his  baptism.  This  fact  constitutes  the  reason  why 
the  champions  of  the  Saturday  Sabbath  have  held 
my  question,  "Can  you  prove  by  the  Bible  that 
Christ  kept  Saturday  as  the  weekly  Sabbath  for  one 
whole  year,  between  his  baptism  and  his  cruci- 
fixion?" for  nearly  four  years  in  their  hands  with- 
out an  answer. 

I  have  carefully  set  forth  the  counting  of  the 
Sabbaths,  the  weekly  Sabbaths,  of  the  Jewish  dis- 
pensation for  a  few  years  at  the  beginning,  and 
again  at  the  end  of  the  Jewish  dispensation,  and 
have,  by  Christ's  example,  given  his  interpretation 
of  the  Fourth  Commandment  on  the  tables  of  stone, 
and  have  proven  by  Christ's  example  that  the  Jew- 
ish Sabbath  was  not  a  fixed  day  of  the  week — 
Saturday;  that  is,  that  the  "seventh-day"  Sabbath 


Jewish  Dispensation  Sabbaths.  109 

of  the  Decalogue  written  on  stones  was  not  like  the 
Sunday  seventh-day  Sabbath  spoken  by  God  in 
Eden  and  repeated  on  Sinai,  and  written  down  by 
Moses;  but  that  the  Jewish  seventh-day  was  a  mov- 
able or  irregular  septenary  cycle,  one  that  changed 
once  every  year  at  the  feast  of  Pentecost. 

I  have  therefore  clearly  shown,  upon  Christ's 
own  authority,  that  the  weekly  Sabbaths  of  the 
Jews  were  on  the  same  fixed  dates  every  year,  and 
that  they  fell  on  every  day  of  our  week  in  suc- 
cession as  the  years  passed  by,  the  same  as  does 
Christmas,  or  your  birthday,  or  any  other  yearly 
celebration.  Thus  the  weekly  Sabbaths  of  the 
Jewish  dispensation  give  us  fifty-two  rests  or  Sab- 
baths; but  since  one  of  these  rests  includes  two 
days,  we  have  fifty-three  days  of  religious  service 
to  provide  for  in  the  services  for  the  weekly  Sab- 
bath. But  since  the  whole  law  was  divided  into 
-fifty-four  parts,  I  will  close  this  chapter  by  intro- 
ducing you  to  the  lawful  fasts,  or  the  fasts  men- 
tioned in  the  law  of  Moses.  But  first  keep  in  mind 
the  thought  that  the  weeTdy  SallatJis  are  feasts, 
times  of  gladness,  on  account  of  the  remembrance 
of  how  God,  by  a  mighty  hand  and  an  outstretched 


110  Sunday  the  Tkue  Sabbath. 

arm,  delivered  tliem  from  tlie  yoke  of  Egyptian 
bondage,  and  led  tliem  througli  the  Red  Sea  and 
the  wilderness  and  into  the  land  of  Canaan,  which 
flowed  with  milk  and  honey.  However,  Jewish 
tradition  required  them  to  make  one,  and  just  one, 
exception  to  this  law  of  feasting  on  every  weekly 
Sabbath.  ^N'otice  the  chart,  and  you  will  see  that 
"the  seventeenth  day  of  the  fourth  month"  was  the 
day  that  Moses  first  came  out  of  the  mount  (at  the 
end  of  first  forty  days  of  fasting),  and  found  the 
people  "polluting  the  Sahhath,^^  by  worshiping  the 
golden  calf.  In  his  anger  he  broke  the  tables  of 
stone,  and  had  "three  thousand  men"  put  to  death 
that  day  for  "polluting  the  Sabbath."  ^^ 

!N"ote  now  that  the  seventeenth  day  of  the  fourth 
month  was  a  weekly  Sabbath-day  every  year;  but 
on  account  of  the  sin  of  the  people  and  the  anger 
of  Moses,  followed  by  his  breaking  the  tables  of 
the  covenant,  the  Jews  say  that  Moses  commanded 
them  to  fast  every  year  on  the  seventeenth  day  of 
the  fourth  month,  "to  commemorate  the  making 
of  the  golden  calf,  and  the  breaking  of  the  tables 
of  the  law  by  Moses."  ^^ 

Universal  Jewish  tradition  accredits  Moses  with 


Jewish  Dispensation  Sabbaths.  Ill 

instituting  and  requiring  the  observance  of  tlie  fast 
on  ^^the  seventeenth  day  of  the  fourth  month." 
Look  once  more  at  the  chart,  and  remember,  as  yoii 
study  the  Sabbaths  from  the  Exodus  to  the  cruci- 
fixion, that  the  seventeenth  day  of  the  fourth  month 
was  a  weeJcly  Sahhath  in  every  year  between  the 
Exodus  and  the  crucifixion.  Hence  the  fast  on  that 
date  was  a  fast  on  the  Sahhath. 

There  is  only  one  fast  recorded  in  the  law,  and 
it  is  given,  in  the  Commentary  on  the  Sabbaths, 
as  "a  Sabbath'^  in  which  God  required  them  to 
"afflict  their  souls."  This  Sabbath  of  fasting  and 
affliction  of  soul  was  unlike  the  weekly  feast  Sab- 
baths. So  God  arranged  that  this  fast  Sabbath 
should  not  fall  on  the  weekly  Sabbath;  but  two  days 
after  the  weekly  Sabbath.  The  weekly  Sabbaths 
in  the  seventh  month  were  upon  Tisri  1,  8,  15,  22, 
and  29,  while  the  fast  Sabbath  of  the  year  was  upon 
"the  tenth  day  of  the  month."  ^^  Hence  the  Jews 
taught  that  Moses  required  them  to  observe  two 
fasts,  two  Sahhath  fasts  every  year. 

These  two  Sabbath  fasts  were  the  only  fasts  for 
which  the  Jews  claimed  the  authority  "o/  the  law.^* 
Hence  when  the  Pharisee  stood  before  Christ  in 


112  Sunday  the  True  Sabbath. 

self -justification,  lie  did  not  defend  himself  for  the 
practice  of  any  custom  except  the  custom  of  the 
law.  He  did  not  try  to  claim  honor  or  credit  grow- 
ing out  of  the  observance  of  the  numerous  fasts 
which  were  not  of  Mosaic  origin.  Therefore,  he 
claimed  no  credit  for  the  observance  of  any  fasts 
except  the  two  Sabbath  fasts  (Thammuz  IT  and 
Tisri  10.)  Hence  he  did  not  tell  the  Savior  that  he 
fasted  twice  a  week,  as  the  English  Bible  misrep- 
resents him  as  saying.  The  English  translators, 
by  misunderstanding  the  fast  Sabbaths  of  the  law, 
cause  the  Pharisee  to  say  fifty-two  times  as  much 
as  he  intended  to  say.  He  intended  to  express  a 
truth  to  Jesus  Christ;  namely,  "That  I  keep  the 
two  Sabbath  fasts  of  the  law,"  while  our  trans- 
lators make  him  say,  "I  fast  twice  a  week,"  instead 
of  twice  a  year,  and  thus  multiply  his  words  by 
fifty-two,  and  thereby  change  his  statement  of  truth 
into  a  falsehood. 

These  are  his  words,  *^I  fast  8U  tov  a-ap^dTov^^ 
Literally,  ''1  fast  twice  on  the  Sabbath."  '^^  That 
is  exactly  what  he  did  every  year,  and  exactly  what 
every  other  loyal  Jew  did.  The  Jews  all  kept 
those  two  Sabbath  fasts  with  strictness.     Many,  if 


Jewish  Dispensation  Sabbaths.  113 

not  all,  Jews  at  tliat  time  kept  many  other  days  of 
fasting,  each  in  commemoration  of  some  event,  on 
some  certain  date.  But  they  are  misrepresented  by 
the  erroneous  interpretation  of  Luke  xviii,  12, 
which  confounds  their  two  annual  Sabbath  fasts 
with  those  of  their  own  institution. 

Returning  now  to  the  number  of  days  of  Sab- 
bath services  to  be  provided  for  in  the  annual  study 
of  the  law,  there  are  the  fifty-three  days  embraced 
by  the  weekly  Sabbaths  of  the  year,  and  two  days 
by  the  fast  Sabbaths.  But  since  the  first  annual 
fast  Sabbath  falls  on  one  of  the  weekly  Sabbaths, 
there  can  not  be  studies  for  two  days  crowded  into 
the  one  day;  therefore  there  is  only  a  service  to  be 
provided  for  the  midweek  Sabbath  of  Tisri  10. 
Therefore  there  is  only  one  additional  day  to  be 
provided  for  in  the  yearly  course  of  Sabbath  studies 
of  the  law.  The  custom  required  that  the  whole 
law  should  be  studied  in  course  every  year,  and  was 
therefore  divided  into  fifty-four  portions  or  sections, 
one  for  each  Sabbath  of  the  year. 

The  section  for  Thammuz  17  (the  first  fast  Sab- 
bath, which,  as  I  have  said,  was  both  a  weekly 
Sabbath  and  a  fast  Sabbath)  was,  "Section  xvii — 
8 


114  Sunday  the  True  Sabbath. 

Exodus  xviii,  1,  to  xx,  26/'  "^^  and  tlie  study  for 
the  fast  Sabbath  of  Tisri  10  (the  fast  Sabbath 
which  fell  in  the  midst  of  the  week,  between  the 
weekly  Sabbaths  of  Tisri  8  and  Tisri  15)  was, 
^^Section  xxx — Leviticus  xix,  1,  to  xx,  27.''  ^^ 

I  note  that  while  Tisri  10  was  a  day  of  affliction 
of  soul,  a  day  upon  which  no  work  might  be  done; 
the  day  was  not  lifted  out  of  the  "six  days"  which 
intervened  between  the  weekly  Sabbaths.  While 
it  was  "a  Sabbath,"  it  did  not  rise  to  the  dignity  of 
being  the  weekly  Sabbath.  It  is  the  only  day  in 
the  Jewish  year  which  is  dignified  with  the  name 
"Sabbath"  outside  of  the  weekly  Sabbaths.  This 
day  is  therefore  listed  in  the  catalogue  of  the  Sab- 
baths of  the  year.  But  like  the  "Thursday  of 
Thanksgiving"  every  year  in  the  United  States, 
which  is  a  legal  rest-day,  and  a  day  in  which  the 
citizens  are  requested  to  attend  religious  services,  it 
does  not  interfere  with  the  even  procession  of  our 
weekly  seventh-day — or  Sunday  Sabbaths;  so  also 
Tisri  10  intervening  between  two  weekly  Sabbaths 
every  year  among  the  ancient  Jews  did  not  inter- 
fere with  the  arrangement  of  the  weekly  Sabbath 
dates. 


Jewish  Dispensation  Sabbaths.         115 


Having  proven  now  tliat  all  Sabbath-c 
weekly  Sabbaths,  or  fast  Sabbaths,  were  on  the 
same  dates  in  the  calendar  every  year,  I  have 
thereby  proven  that  the  Sabbath-days  of  the  Jewish 
dispensation  fell  on  every  day  of  our  week  in  every 
seven  years,  and  that  they  therefore  changed  as 
many  times  as  there  were  years  in  the  Jewish  dis- 
pensation, to  which  they  belonged. 

I  will  now  append  as  the  conclusion  to  this  chap- 
ter an  order  of  the  fifty-four  Sabbaths  of  the 
Hebrew  calendar,  and  the  portion  or  section  of  the 
law  that  was  studied  on  each  of  them.  In  so  doing, 
I  wish  to  emphasize  the  fact  that,  as  the  Sabbaths 
were  to  occupy  a  fixed  place  in  the  year,  the  law 
was  so  arranged  that  its  study  was,  too,  attached  to 
a  fixed  place  in  every  year.  I  follow  the  classifica- 
tion attributed  to  Ezra,  and  given  in  various  Com- 
mentaries, although  they  have  failed  to  find  hereto- 
fore a  calendar  that  would  fit  the  arrangements  for 
the  annual  study  of  the  whole  law.  Because  my 
calendar  is  the  only  one  that  agrees  with  the  fixed 
order  of  Bible  study  among  the  ancient  Hebrews, 
I  hold  that  that  fact  is  another  of  the  strong  argu- 
ments in  favor  of  the  correctness  of  my  calendar. 


The  Annual  Course  of  Sabbath  Studies  in  the  Hebrew  Law. 


(=  2. 

?l 

Number 

of  the 
Hebrew 
Month. 

5^ 

Up 

P  Cf 

Book  of  the 

The  Chapters  and 

?^ 

Si 

Law 
Studied. 

Verses  used  on  the 
given  Sabbath. 

I 

1 

I. 

1 

Genesis. 

1, 1,  to  vl,  8. 

II 

2 

8 

(t 

vl,  9,  to  xl,  32. 
xii,  1,  to  xvii,  27. 

III 

3 

i( 

15 

... 

u 

IV 

4 

(( 

22 

u 

xvlli,  1,  to  xxil,  24. 

V 

5 

(i 

29 

(( 

xxlii,  1,  to  XXV,  18. 

VI 

6 

II. 

6 

... 

(( 

XXV,  19,  to  xxviil,  9. 

VII 

7 

n 

13 

u 

xxviii,  10,  to  XXX ii,  3. 

VIII 

8 

a 

20 

... 

»4 

xxxii,  4,  to  xxxvi.  43. 

IX 

9 

u 

27 

... 

it 

xxxvii,  1,  to  xl,  23. 

X 

10 

III. 

4 

(( 

xli,  1,  to  xliv,  17. 

XI 

11 

5 

... 

(( 

xliv,  18,  to  xlvii,  27. 

XII 

12 

u 

12 

(( 

xlvii,  28,  to  1,  26. 

XIII 

13 

u 

19 

Exodus. 

i,  1,  to  vi,  1. 

XIV 

14 

(( 

26 

44 

vi.  2,  to  ix,  35. 

XV 

15 

IV. 

3 

... 

(( 

X,  1,  to  xiil,  16. 

XVI 

16 

u 

10 

« 

xiii,  17,  to  xvii,  16. 

XVII 

17 

»' 

17 

i 

17 

H 

xvili,  1,  to  XX,  26. 

XVIII 

18 

ti 

24 

t( 

xxi,  1,  to  xxiv,  18. 
XXV,  1,  to  xxvii,  19. 

XIX 

19 

V. 

1 

(t 

XX 

20 

8 

... 

4» 

xxvil,  20,  to  XXX,  10. 

XXI 

21 

u 

15 

... 

(( 

XXX,  11,  to  xxxlv,  86. 

XXII 

22 

" 

22 

Ct 

XXXV,  1,  to  xxxviii,  20. 

XXIII 

23 

" 

29 

U 

xxxviii,  21,  to  xl,  88. 

XXIV 

24 

VI. 

6 

Leviticus. 

1,  1,  to  vi,  7. 

XXV 

25 

18 

... 

(t 

vl,  8,  to  vlii,  86. 

XXVI 

28 

(( 

20 

It 

Ix,  1,  to  xi,  47. 
xii,  1,  to  xiil,  59. 

XXV 11 

27 

" 

27 

tt 

XXVIII 

28 

VII. 

1 

tt 

xiv,  1,  to  XV,  88. 

XXIX 

29 

8 

" 

xvi,  1,  to  xviii,  80. 

XXX 

30 

" 

"2 

ib 

tt 

xix,  1,  to  XX,  27. 

XXXI 

81 

t( 

15 

tt 

xxl,l,  toxxlv,33. 

XXXII 

32 

" 

22 

... 

tt 

XXV,  1,  to  xxvi,  2. 

XXXIII 

33 

(( 

29 

tt 

xxvi,  3,  to  xxvii,  84. 

XXXIV 

34 

VIII. 

6 

Numbers. 

i,  1,  to  iv,  20. 

XXXV 

35 

13 

tt 

iv,  21,  to  vll,  89. 

XXXVI 

36 

" 

20 

tt 

vili,  1,  to  xii,  16. 

XXXVII 

37 

u 

27 

It 

xiii,  1,  to  XV,  41. 

XXXVIII 

38 

IX. 

4 

It 

xvi,  1,  to  xvlli,  82. 

XXXIX 

39 

11 

It 

xix,  1,  to  xxli,  1. 

XL 

40 

u 

18 

tt 

xxii,  2,  to  XXV,  9. 

XLI 

41 

(( 

25 

... 

it 

XXV,  10,  to  XXX,  1. 

XXX,  2,  to  xxxii,  42. 

XLII 

42 

X. 

2 

It 

XLIII 

43 

9 

•1 

xxxiii,  1,  to  xxxvi,  13. 

XLIV 

44 

u 

16 

Deuteronomy 

1, 1,  to  lii,  22. 

XLV 

45 

" 

23 

... 

11 

ill,  23,  to  vil,  11. 

XLVI 

46 

l( 

30 

It 

vli,  12,  to  xi,  25. 

XLVII 

47 

XI. 

7 

it 

xi,  26,  to  xvi,  17. 

XLVIII 

48 

14 

11 

xvi,  18,  to  xxl,  9. 

XLIX 

49 

l( 

21 

it 

xxi,  10,  to  XXV,  19. 

L 

50 

» 

28 

" 

xxvi,  1,  to  xxlx,  8. 

LI 

51 

XII. 

5 

... 

ti 

xxix,  9,  to  XXX,  20. 

LII 

52 

12 

ii 

xxxi,  1,  to  xxxi,  80. 
xxxii,  1,  to  xxxii,  52. 

LIII 

58 

it 

19 

" 

LIV 

64 

n 

26 

... 

... 

ii 

xxxiii,  1,  to  xxxiv,  12. 

116 


Jewish  Dispensation  Sabbaths.         117 


NOTES. 

*In  this  chapter  I  shall  use  as  my  witnesses,  J.  N. 
Andrews,  Uriah  Smith,  Alonzo  T.  Jones,  Senex,  and 
others,  who  are  allies  of  the  Seventh-day  Adventist 
Church. 

'  "Rome's  Challenge,"  page  13.  The  Religious  Liberty 
Association  is  one  of  the  departments  of  the  Seventh- 
day  Adventist  Church.  (General  Conference  Minutes, 
1893,  page  24.)  By-law  No.  2  reads:  "No  literature  shall 
be  published  or  circulated  under  the  name  of  this  Society 
by  any  of  its  officers  or  members  until  it  has  been  in- 
dorsed by  the  Executive  Committee  of  the  Association." 
(Minutes  of  1893,  page  126.)  The  said  "Executive  Com- 
mittee" is  elected  year  by  year  by  the  General  Confer- 
ence of  the  Seventh-day  Adventist  Church.  Hence  there 
is  no  literature  published  by  that  Church  whose  doc- 
trinal correctness  is  so  thoroughly  guarded  as  the  liter- 
ature of  the  "Religious  Liberty  Association."  "Rome's 
Challenge"  was  edited  by  Alonzo  T.  Jones  from  four 
articles  by  "Senex,"  a  Jesuit  (who  in  company  with  a 
few  other  designing  Jesuits  are  deliberately  and  success- 
fully using  the  Seventh-day  Adventists  as  a  tool  for 
the  disintegration  of  Protestanism).  Mr.  Jones,  after 
taking  the  four  articles  above  mentioned,  and  injecting  a 
few  corrections  and  criticisms,  adopts  the  child,  which 
he  names  "Rome's  Challenge,"  as  thoroughly  correct 
teaching.  He  then  calls  together  the  "Executive  Com- 
mittee," and  secures  their  approval,  and  so  publishes 
"Rome's  Challenge"  as  the  November  number  of  the 
"Religious  Liberty  Association"  library  of  that  year 
(1893).  Hence  it  is  thoroughly  "orthodox."  Not  only 
so,  it  became  at  once  the  most  popular  publication  of 
that  Church,  because  in  less  than  three  years  they  gave 
it  a  circulation  of  "over  five  hundred  thousand  copies." 
Therefore,  I  am  thoroughly  justifiable  in  quoting  from  it 


118     Sunday  the  True  Sabbath. 

as  the  words  of  Alonzo  T.  Jones,  or  the  teaching  of 
Seventh-day  Adventism. 

^  "Rome's  Challenge,"  page  10. 

*  "History  of  the  Sabbath,"  by  J.  N.  Andrews,  page 
280.  Mr.  J.  N.  Andrews's  "History  of  the  Sabbath"  is 
the  most  thorough  and  scholarly  collation  of  history, 
sacred  and  profane,  that  has  ever  been  made  by  the 
Saturdarians.  In  the  above  quotation  Tertullian  is  de- 
fending the  Christians  from  the  charge  of  "resembling 
sun-worshipers,  by  worshiping  on  Sunday."  But  he  ad- 
mits a  resemblance  to  those  who  worship  on  Saturday; 
i.  e.,  they  work  six  days  and  worship  on  Saturday,  and 
the  Christians  work  six  days  and  v/orship  on  Sunday. 
Therefore  a  resemblance,  in  the  fact  that  both  have  a 
week  seven  days  long;  but  proves  that  the  recently- 
instituted  Saturday-keeping  is  not  the  Jewish  method 
of  Bible  Sabbath  or  Seventh-day  counting,  by  charging 
that  those  who  keep  Saturday  "go  far  atcay  from  Jetvish 
ways,  of  which  they  are  ignorant,^'  thus  proving  that,  after 
the  destruction  of  Jerusalem  and  the  Jewish  Church  and 
its  history,  Jewish  tradition  and  practice  were  broken  and 
lost,  and  that  those  who  were  taking  up  with  Saturday- 
keeping  as  the  ancient  Jewish  Sabbath  were  "far  away 
from  Jeioish  ways,''  because  of  their  ignorance  of  Jewish 
Sabbath-counting.  Saturday-keeping  was  not,  then,  an- 
cient Jewish  or  Bible  Sabbath-keeping. 

'^The  Fourth  Commandment,  Ex.  xx,  8-11;  Dent,  v, 
12-15,  et.  al. 

« Lev.  xxiii,  15,  16,  21,  et.  al. . 

'  Lev.  XXV,  4,  5,  8,  et.  al. 

8  Lev.  XXV,  8,  11,  12,  et.  al. 

•Lev.  xiii,  5,  6,  27,  32,  34;  and  xiv,  9,  39-42;  Num. 
vi,  9,  et.  al. 

1°  Lev.  xxili,  2,  3. 

"  During  the  struggle  that  led  up  to  Congress  and 
the  United  States  Senate  with  a  petition  signed  by  seven 


Jewish  Dispensation  Sabbaths.         119 

million  of  American  citizens  asliing  for  the  passage  of 
a  National  Sunday  rest  law,  there  was  quite  an  agitation 
about  what  day  is  the  Sabbath.  Dartmouth  College 
offered  five  hundred  dollars  as  a  prize  to  the  one  who 
should  write  the  best  book  in  defense  of  the  Sunday 
Sabbath,  which  was  won  by  George  Elliott,  by  the  writ- 
ing of  the  booli,  "The  Abiding  Sabbath."  The  American 
Sabbath-school  Union  offered  a  prize  of  one  thousand 
dollars  for  the  best  manuscript  on  the  subject.  That 
prize  was  awarded  to  A.  E.  Waflfle,  for  writing  "The 
Lord's  Day."  Alonzo  T.  Jones  reasoned  that  those  prizes 
had  called  out  the  strongest  arguments  in  favor  of  Sun- 
day-keeping that  could  be  produced;  and  also  that  if  he 
could  refute  their  arguments  he  would  be  easily  the 
Sabbath  champion  of  the  United  States.  Hence  he  wrote 
a  "Review  of  the  Prize  Essays,"  which  was  hailed  by 
his  Church  as  a  complete  refutation  of  the  arguments  of 
those  Sunday  Sabbath  defenders.  As  a  result  of  the 
writing  of  his  "Review,"  he  was  immediately  recognized 
as  a  champion  in  the  ranks  of  Seventh-day  Adventism, 
and  when  the  Blair  Sunday  Rest  Bill  came  up  for  pas- 
sage the  Adventists  trusted  their  whole  cause  of  defeat- 
ing the  bill  to  Alonzo  T.  Jones.  They  were  not  disap- 
pointed in  him,  for  he  proved  too  much  for  the  whole 
company  of  Sunday  Sabbath  specialists,  who  did  their 
best  for  the  passage  of  the  "Blair  Bill."  Ever  since 
then  Alonzo  T.  Jones  is  regarded  as  the  Adventist 
Goliath.    Hence  I  quote  from  him  chiefly  in  this  chapter. 

12  "Prize  Essays,"  by  Alonzo  T.  Jones,  page  67. 

"  Ibid.,  page  66. 

"  "Rome's  Challenge,"  page  17. 

"Alonzo  T.  Jones,  J.  N.  Andrews,  Uriah  Smith,  and 
other  Seventh-day  Adventist  writers,  if  not  ail  of  them, 
define  Pentecost  as  the  second  of  the  special  ceremonial 
Sabbaths. 

16  "Pi-ize  Essays,"  by  Alonzo  T.  Jones,  page  66. 


120  Sunday  the  True  Sabbath. 

"  Lev.  XXV,  4-12. 

"  Lev.  xxiii,  21. 

»  Lev.  xxiii,  24. 

"Lev.  xxiii,  39. 

»  Lev.  xxiv,  8. 

«  Lev.  xxiii,  6,  7. 

"  Deut.  V,  15. 

^  Ex.  xiii,  3,  4. 

»  Lev.  xxiii,  15,  16,  21. 

"  "Bible  Cyclopedia,"  Fausett.  "Pentecost." 

^  Ex.  xix,  1. 

"Ex.  xix,  3. 

"  Ex.  xix,  10,  11. 

^  Ex.  xix,  16. 

»i  Ex.  xix,  20. 

«  Ex.  XX,  1. 

"  Ex.  XX,  8-10. 

"Ex.  XX,  19,  21. 

^  Ex.  xxiv,  3. 

"  Ex.  xxiii,  12. 

»TEx.  XX,  11. 

««  Ex.  XX,  11.  r 

«» Neh.  ix,  13,  14. 

*"  Ex.  xxiv,  4. 

*^  Ex.  xxiv,  4,  12. 

«  Ex.  xxiv,  18. 

«Ex.  xxxi,  18. 

** "  The  seventeenth  day  of  the  fourth  month,  the  first 
fast  of  the  Jews,"  instituted  to  commemorate  the  sin  of 
the  Israelites  in  worshiping  the  golden  calf,  and  the  sin 
of  Moses  in  getting  angi*y  and  breaking  the  tables  of  stone 
before  reading  their  contents  to  the  Israelites."  (Mc- 
Clintocli  &  Strong,  Encyclopedia,  Volume  III,  "Fasts 
of  the  Jews.") 

«  Ex.  xxxii,  19. 

*«Ex.  xxxii,  28. 


Jewish  Dispensation  Sabbaths.         121 

"  Ezek.  XX,  13. 

*«Ex.  xxxii,  30. 

*"  Ex.  xxxiv,  1. 

*"  Ex.  xxxiv,  2. 

"  Ex.  xxxiv,  28. 

•^^  Ex.  xxxiv,  32. 

"  Ex.  xxxiv,  28. 

"Deut.  V,  3. 

"Heb.  viii,  8,  9. 

"Ex.  xxxi,  16. 

"Deut.  V,  15;  Ex.  xiii,  3,  4. 

"  Ex.  xxxi,  13,  17. 

"  John  ii,  23. 

^'John  V,  1,  5,  9,  10,  16,  18,  et.  al. 

"  Lev.  xxiii,  15,  16,  and  all  leading  commentaries,  and 
"Prize  Essays,"  pages  66  and  67. 

«2  John  vi,  4,  9-15. 

«3Mark  xv,  47. 

^  Luke  xxiii,  56. 

**  Luke  xxiii,  55,  56. 

«« 1  Cor.  XV,  20. 

"  Ezek.  XX,  13. 

«« "McClintoek  &  Strong's  Cyclopedia  of  "B.  T.  and 
E.  Lit.,"  Volume  III,  page  488,  "Fasts  of  the  Jews" 
(1),  and  various  other  authorities,  who  give  the  same 
reason  for  the  origin  of  that  "first  fast  of  the  Jews." 

«»Lev.  xxiii,  26-32. 

">  Luke  xviii,  12. 

""Clarke's  Commentary,"  Volume  I,  page  848, 


Chapter  V. 

OBJECTIOlSrS  TO  THE  JEWISH  SABBATH 
TEACHmGS  BEIEFLY  CONSIDEKED. 

T1THE]!T  my  "Jewish  Sabbath  Teachings''  first 
appeared  in  print  in  the  large  religious  and 
secular  papers  in  Chicago,  under  such  headlines  as. 
^'A  Great  Discovery  F^  or  "As  Great  in  Theology 
as  the  Discovery  of  America  was  in  Geography  F' 
or,  "Ife  Fixes  the  Day  for  the  JewsF'  and,  "ifr. 
Gamble  Proves  that  the  Jewish  Sabbath  was  not 
Constantly  on  Saturday,^  etc.,  Mr.  Uriah  Smith, 
the  first  editor  of  the  Seventh-day  Adventist 
Church,  in  company  with  Dr.  Lewis,  of  the  Sev- 
enth-day Baptist  Church,  and  other  Saturdarian 
writers,  rushed  into  print,  expecting  to  laugh  me 
out  of  public  notice.  But  while  there  were  millions 
of  columns  of  notes  and  comments  in  the  great  daily 
papers  about  my  discoveries,  there  was,  as  a  result 
of  that  and  the  criticisms  made  by  the  Saturdarian 
press,  a  veritable  flood  of  questions  hurled  at 
122 


Objections  Considered.  123 

Brother  Smith  about  my  teachings,  accompanied 
with  urgent  requests  from  his  readers  to  undertake 
a  more  thorough  review  of  my  teachings.  But  for 
some  cause  Mr.  Smith  was  never  able  to  grasp  my 
teachings  mth  sufficient  clearness  to  write  an  in- 
telligent review  of  them.  There  are  only  two 
points  made  by  him  of  sufficient  importance  to 
justify  a  notice  in  these  pages.  The  other  argu- 
ments break  down  of  their  own  weight,  so  I  shall 
not  notice  them. 

His  first  argument,  then,  to  be  considered  is, 
'^That  there  were  certain  fixed-date  Sabbaths  which 
were  beside  the  Sabbath  of  the  Lord."  His  second 
argument  is,  that  I  am  the  first  man  that  he  ever 
heard  of,  who  teaches  that  two  days  could  be  Sab- 
baths together;  or,  in  other  words,  that  there  could 
be  double  Sabbaths. 

To  prove  his  first  criticism,  he  admits  that  there 
were  a  number  of  fixed-date  Sabbaths,  which  he 
calls  "annual  Sabbaths."  He  gives  Abib  15  as  one 
of  those  Sabbaths,  and  admits  also  that  the  Lord 
required  them  to  count  seven  Sabbaths;  beginning 
with  Abib  16  to  count  them.    But  he  triumphantly 


124  Sunday  the  True  Sabbath. 

exclaims  that  they  were  "beside  the  Sabbath  of 
the  Lord:' 

Mr.  Smith  here  quotes  the  Bible  just  as  the 
devil  does;  i,  e.,  the  devil  takes  a  few  words,  dis- 
connected from  their  legitimate  context,  and  uses 
them  to  try  to  prove  something  opposite  to  the  real 
teaching  of  the  passage.  By  such  "crazy-quilt"  or 
"patchwork"  use  of  the  Bible,  anything  could  be 
proven.  The  sentence  out  of  which  Mr.  Smith  cuts 
his  "jawbone,"  is  composed  of  sixty-nine  words. 
Mr.  Smith  cuts  away  the  first  forty-three  words. 
He  then  uses  six,  and  puts  down  a  period  there, 
and  throws  away  the  last  twenty  words  of  the  sen- 
tence. The  whole  sentence  admits  of  no  such  in- 
terpretation as  he  reads  into  the  six  disconnected 
words. 

By  reference  to  the  twenty-eighth  and  twenty- 
ninth  chapters  of  N^umbers,  it  will  be  very  apparent 
that  each  sacrifice  stands  separate  and  distinct  from 
each  and  every  other  sacrifice.  Hence  he  describes 
the  daily  sacrifice,  and  then  the  Sabbath  sacrifice, 
which  he  asserts  was  "beside  the  daily  offering." 
Therefore  on  the  Sabbath  the  daily  offering  had 


Objections  Considered.  125 

to  be  made,  and  the  weekly  or  Sabbath  offering 
"beside." 

He  then  describes  the  offering  on  "the  beginning 
of  the  month."  (Mark  that  the  offering  was  not 
on  the  new  moon,  bnt  that  it  was  on  the  first  day 
of  the  month.)  That  offering,  like  the  Sabbath 
offering,  was  "beside"  the  other  offerings. 

Moses  proceeds  with  the  offerings  of  the  Feasts 
of  the  Passover,  Pentecost,  Trumpets,  and  Taber- 
nacles, and  in  each  instance  makes  the  offering 
"beside"  the  others.  So  Moses,  in  Leviticus  xxiii, 
after  describing  the  weekly  Sabbath  offerings  and 
the  special  offerings  upon  the  special  weekly  Sab- 
baths, in  harmony  with  his  teachings  above  cited, 
asserts  that  the  special  offerings  at  the  four  great 
feasts  are  "beside  the  Sabbath  of  the  Lord,  and 
beside  your  gifts,  and  beside  all  your  vows,  and 
beside  all  your  free-will  offerings  which  ye  give 
unto  the  Lord."  (Lev.  xxiii,  37,  38.)  The  evident 
meaning  is  that  the  offering  is  the  primary  thought 
of  the  sentence,  and  that  the  offering  of  the  Sab- 
bath of  the  Lord  may  not  be  set  aside  on  the  Pass- 
over and  other  special  weekly  Sabbaths,  but  that 


126  Sunday  the  True  Sabbath. 

they  shall  be  offered  in  addition  to  every  other 
offering. 

We  will  notice  this  argument  again  in  connec- 
tion with  the  second  criticism  of  Brother  Smith. 
He  teaches  that  "Pentecast  was  a  Sabbath/'  and 
that  "Pentecost  was  the  morrow  after  the  seventh 
Sabbath  after  the  Passover."  Can  you  comprehend 
the  quality  of  Brother  Smith's  reasoning  faculties, 
which  enable  him  to  conclude  that  "the  Sabbath 
and  the  morrow  after  the  Sabbath"  do  not  join? 
His  admission  that  the  Pentecost  is  a  Sabbath,  and 
that  that  Sabbath  is  the  next  day  to  the  seventh 
Sabbath  after  the  Passover,  is  an  admission  that 
those  two  Sabbaths  came  together  every  year.  So 
he  teaches  that  doctrine  as  surely  as  I  do;  and  I 
proceed  now  to  show  you  that  he  teaches  it  eight 
times  as  much  as  I  do.  He  admits  that  upon  Abib 
15,  22,  29,  lyar  6,  13,  20,  and  27,  and  Sivan  4 
and  5  are  Sabbaths  every  year.  He  says  that  no 
manner  of  work  is  done  in  them.  He  also  says  that 
"the  weekly  Sabbath  must  follow  six  days  of  labor," 
and  yet  he  thinks  that  he  believes  that  these  nine 
fixed-date  Sabbaths  are  "beside  the  Sabbath  of  the 
Lord."    I  will  draw  a  diagram,  to  enable  Mr.  Smith 


Objections  Considered. 


127 


and  others  to  see  that  his  theory  is  destructive  of 
itself: 


Abie. 

ITAR. 

SIVAK. 

Saturday. 

7 

14 

21 

28 

5 

.2 

19 

26 

3 

10 

" 

24 

Sunday. 

1 

8 

15 

22 

29 

6 

13 

20 

27 

4 

11 

18 

25 

Monday. 

2 

9 

16 

23 

80 

7 

14 

21 

28 

5 

12 

19 

26 

Tuesday. 

3 

10 

17 

24 

1 

8 

15 

22 

29 

6 

18 

20 

27 

Wednesday. 

4 

11 

18 

25 

2 

9 

16 

23 

30 

7 

14 

21 

28 

Thursday. 

5 

12 

19 

26 

3 

10 

17 

24 

1 

8 

15 

22 

29 

Friday. 

6 

13 

20 

27 

4 

11 

18 

25 

2 

9 

16 

23 

30 

Hebrew 

Months. 

I. 

II. 

III. 

!N'ow  note  that  Mr.  Smith  admits  that  the  dates 
on  the  second  line  of  the  diagram,  from  the  first 
month  and  fifteenth  day,  to  the  fourth  day  of  the 
third  month,  are  Sabbaths.  We  produce  three 
months  of  a  Hebrew  calendar,  upon  which  those 
dates  fall  on  Sundays.  The  Pentecost  Sabbath  will 
fall  on  Monday,  the  fifth  day  of  the  third  month. 
INTow,  Mr.  Smith  thinks  he  believes  that  the  Bible 


128  Sunday  the  Teue  Sabbath. 

Sabbaths  were  all  on  Saturdays;  so  we  have  placed 
all  the  Sabbaths  of  Brother  Smithes  teaching  in  the 
above  diagram,  giving  the  Sabbaths  in  heavy-faced 
dates.  We  now  begin  with  the  Sabbaths,  on  Sat- 
urday, Abib  7.  N^ext  week  Saturday  and  Sunday 
will  both  be  Sabbaths  with  Brother  Smith  (Abib 
14  and  15),  leaving  only  five  days  to  work  before 
the  next  Saturday. 

But  Brother  Smith  confronts  an  unseen  diffi- 
culty. Abib  14,  which  he  wants  to  call  a  "Saturday 
Sabbath  of  the  Lord,"  was  a  day  of  housecleaning 
and  butchering  every  year,  and  never  was  a  Sabbath 
during  the  Jewish  dispensation;  but  if  we  allow 
him  to  call  it  such,  he  will  have  "two  Sabbaths 
coming  together  there;''  and  in  each  of  the  next 
six  weeks  he  has  "two  Sabbaths  coming  together," 
making  seven  successive  weeks  in  which  his  "two 
Sabbaths  come  together."  But  when  we  reach  the 
third  month,  Saturday,  the  3d,  and  Sunday,  the  4th 
(the  seventh  Sabbath  after  the  Passover),  and  his 
Monday,  Pentecost  Sabbath,  he  has  'Hhree  Sabbaths 
coming  together  T  Still  he  thinks  he  teaches  that 
"six  days'  work  must  precede  the  weekly  Sabbath, 
when  he  has  only  had  five  days  to  work  in  each  of 


Objections  Considered. 


129 


seven  weeks;  and  only  four  days  to  work  after  his 
Pentecost  Sabbath  before  bis  next  Saturday  Sab- 
bath." Dear  Brother  Smith,  you  had  better  doctor 
up  your  own  teachings,  or  they  will  be  made  to 
appear  to  be  "contrary  to  facts,  and  out  of  harmony 
with  the  sacred  record." 

Since  Brother  Smith  is  not  "quick  of  apprehen- 
sion,'' I  will  have  to  draw  two  more  diagrams,  so 
he  can  see  what  he  really  teaches.  In  the  next  one 
I  shall  give  three  Hebrew  months,  which  will  lo- 
cate Brother  Smith's  fixed-date  Sabbaths  on 
Fridays. 


Friday. 

1 

8 

15 

22 

29 

6 

13 

20 

27 

4 

11 

18 

25 

Saturday. 

2 

9 

16 

23 

30 

7 

14 

21 

28 

... 

5 

12 

19 

26 

Sunday. 

« 

10 

17 

24 

1 

8 

15 

22 

2<> 

6 

13 

20 

27 

Monday. 

4 

11 

18 

25 

2 

9 

16 

23 

30 

7 

14 

21 

28 

Tuesday. 

5 

12 

19 

26 

3 

10 

17 

24 

1 

8 

15 

22 

29 

Wednesday. 

6 

13 

20 

27 

4 

11 

18 

25 

2 

9 

16 

23 

30 

Thursday. 

7 

14 

21 

28 

5 

12 

19 

26 

3 

10 

17 

24 

... 

Hebrew 

Months. 

Abib. 

ITAB. 

SIVAN. 

130  Sunday  the  True  Sabbath. 

Beginning  on  the  top  line  of  dates,  his  ^^an- 
nual  Sabbaths"  begin  with  the  Passover  Sabbath, 
Friday,  Abib  15,  and  follow  on  the  next  seven  Fri- 
days to  Sivan  4.  His  Pentecost  Sabbath  of  Sivan  5 
will  fall  this  year  on  the  Saturday  Sabbath.  But 
Brother  Smith  would  put  the  Hebrews  under  the 
necessity  of  commencing  their  harvest  on  his  Sat- 
urday Sabbath,  "Abib  16,  the  day  upon  which  the 
wave  sheaf  was  offered  before  the  Lord,  and  the 
harvest  commenced." 

But  allowing  him  to  keep  his  day  of  Saturn,  you 
will  notice  from  his  heavy-faced  or  Sabbath  dates 
that  lie  has  "two  Sabbaths  coming  together"  for 
eight  successive  weeks;  and  eight  successive  weeks 
in  which  his  Saturday  Sabbaths  are  followed  with 
only  ^YB  days  of  work,  in  spite  of  his  statement 
that  ^^six  days  of  work  must  precede  the  weekly 
Sabbath." 

I  now  proceed  to  give  you  Brother  Smith's  third 
illustration  in  proof  that  "the  annual  Sabbaths" 
were  "beside  the  Sabbath  of  the  Lord,"  that  "two 
Sabbaths  could  not  come  together,"  that  the  "an- 
nual Sabbaths  had  no  work  done  in  them;"  and 
that  "six  days  of  work  must  precede  the  weekly 


Objections  Considered. 


131 


Sabbath."  This  time  I  produce  three  months  in 
a  Hebrew  year  when  Brother  Smith's  annual  Sab- 
baths were  on  Wednesdays,  except  his  Pentecost 
Sabbath  (which  was  Thursday),  and  his  "Sabbaths 
of  the  Lord''  on  Saturdays.  Of  course,  I  have  a 
hard  job  before  me,  but  we  will  proceed  the  best 
we  can  with  the  undertaking. 


Wednesday. 

1 

8 

15 

22 

29 

... 

6 

13 

20 

27 

... 

4 

11 

^ 

25 

Thursday. 

2 

9 

16 

23 

.30 

7 

14 

21 

28 

5 

12 

19 

26 

Friday. 

3 

10 

17 

24 

... 

1 

8 

15 

22 

29 

... 

6 

13 

20 

27 

Saturday. 

4 

11 

18 

25 

... 

2 

9 

16 

23 

30 

... 

7 

14 

21 

28 

Sunday. 

5 

12 

19 

26 

... 

3 

10 

17 

24 

... 

1 

8 

:a 

22 

29 

Monday. 

6 

13 

20 

27 

4 

11 

18 

25 

... 

2 

9 

10 

23 

30 

Tuesday. 

7 

14 

21 

28 

5 

12 

19 

26 

... 

8 

10 

17 

24 

... 

Hebrew 

Months. 

Abib. 

lYAB. 

SIVAN. 

Again  our  heavy-faced  dates  point  out  Brother 
Smith's  Sabbaths.  But,  behold!  Brother  Smith 
gets  "two  Sabbaths  to  come  together;"  he  also  has 
eight  Wednesday  Sabbaths  and  a  Thursday  Sab- 
bath, in  which  he  '^must  work"  without  ^'doing  any 


132  Sunday  the  Tetje  Sabbath. 

work  in  them/'  and  lie  lias  his  Wediiesday,  Thurs- 
day, and  Saturday  Sabbaths  running  through  those 
weeks,  cutting  the  weeks  into  periods  of  one,  two, 
and  three  days  for  work  between  his  Sabbaths, 
when  he  says  the  weekly  Sabbaths  must  be  pre- 
ceded by  six  days  of  labor.  "We  will  begin  at 
Abib  15,  and  count  the  rest  days  and  the  work  days 
rapidly  until  after  Pentecost,  and  see  how  much 
these  eight  weeks  in  Brother  Smith's  calendar  will 
sound  like  the  Fourth  Commandment. 

There  is  one  day  to  rest  and  two  to  work,  and 
one  to  rest  and  three  to  work,  and  one  to  rest  and 
two  to  work,  and  one  to  rest  and  three  to  work,  and 
one  to  rest  and  two  to  work,  and  one  to  rest  and 
three  to  work,  and  one  to  rest  and  two  to  work, 
and  one  to  rest  and  three  to  work,  and  one  to  rest 
and  two  to  work,  and  one  to  rest  and  three  to  work, 
and  one  to  rest  and  two  to  work,  and  one  to  rest 
and  three  to  work,  and  one  to  rest  and  two  to  work, 
and  one  to  rest  and  three  to  work,  and  two  days  to 
rest  and  one  to  work,  and  one  to  rest,  three  to  work. 
'Now  that  you  have  read  this  over,  return  and  read 
the  sentence  once  more,  just  as  rapidly  as  you  can, 
to  see  how  much  it  sounds  like  the  carrying  out 


Objections  Considered.  133 

of  the  Pourtli  Commandment.  I  would  advise  our 
dear  Brother  Smith  to  procure  some  one  to  assist 
him  in  illustrating  his  Sabbath  countings  to  his  own 
eye  and  ear  before  he  sends  them  out  again;  be- 
cause, while  my  calendar  has  always  six  days,  and 
only  six  days,  of  work  preceding  my  Sabbaths,  it 
is  the  only  calendar  that  does  agree  with  the  facts 
and  is  "in  harmony  with  the  sacred  record,''  while 
Brother  Smith  and  company  put  out  a  system  of 
Sabbath  teaching  which  will  not  stand  the  test  of 
examination.  I  therefore  also  advise  them  to  aban- 
don their  system  of  error,  which,  like  their  Sabbath 
teaching,  is  ^'contrary  to  facts,  and  out  of  harmony 
with  the  sacred  records,^'  I  think  it  would  be  well 
to  reflect  upon  the  responsibility  they  are  assuming 
of  helping  to  drive  to  death,  drink,  and  hell  hun- 
dreds of  laboring  men  a  week,  in  order  to  make 
room  for  the  errors  they  are  heralding  to  the  world 
as  ''Words  of  Truth:' 


Chapter  VI. 

THE     CHRISTIAE"     SABBATH     STUDIED 
NEGATIVELY,  OR  THE  CHIEF  AR- 
GUMENTS AGAINST  SUNDAY 
SABBATH   OBSERVANCE 
CONSIDERED. 

npHERE  are  thousands  of  dollars  spent,  and  mil- 
lions of  pages  of  literature  circulated,  and 
thousands  of  letters  written  every  year,  in  the  effort 
to  overthrow  the  civil  Sabbath,  and  destroy  all 
regard  for  the  Sabbath  as  a  sacred  day.  While 
there  is  no  body  of  Christians  in  the  United  States 
more  deserving  of  respect  for  their  convictions,  zealj 
and  for  the  sacrifices  they  are  undergoing  for  the 
promulgation  of  what  they  believe,  than  the  "Sev- 
enth-day Adventist"  Church,  I  believe  they  have 
a  few  leaders  who  are  either  terribly  blinded,  or 
else  are  a  corrupt  set  of  men  at  heart.  I  feel  as- 
sured that  probably  a  half-dozen  leaders  among 
them  will  stoop  to  almost  anything  in  order  to  carry 
their  points.    I  purpose  in  this  chapter  to  give  the 

184 


The  Ckbistian  Sabbath.  136 

chief  lines  -upon  wLicli  they  attack  the  Sabbath 
and  are  seeking  its  overthrow. 

They  teach  that  Saturday  was  instituted  in  Eden 
as  an  everlasting  Sabbath;  that  God  himself  could 
not  change  the  day;  that,  therefore,  Saturday  keep- 
ing is  essential  to  salvation. 

They  teach  that  the  Pope  of  Eome  is  the  ''least'* 
of  Eevelation;  that  he  changed  the  Sabbath  in 
known  opposition  to  Bible  teaching;  that,  therefore, 
Sunday  keeping  constitutes  the  "mark  of  the 
beast,''  and  that  all  who  have  the  mark  of  the  beast 
shall  be  cast  out;  and  that  "the  wrath  of  God  shall 
be  poured  out  upon  them;''  and  that  "whosoever 
shall  keep  the  whole  law  and  yet  offend  in  one 
point  [neglect  to  keep  Saturday],  he  is  guilty  of 
all,"  and  hence  (after  being  informed  of  the  above 
teachings  by  the  Seventh-day  Adventists)  there  is 
no  salvation  for  any  man  who  refuses  to  work  on 
Sunday  and  worship  on  Saturday. 

They  teach  that  Saturday  is  the  only  Sabbath 
taught  in  the  Bible,  from  Genesis  to  Revelation; 
that  there  is  absolutely  no  authority  in  the  Bible 
for  Sunday  Sabbath-keeping. 

They  then  proceed:  (1)  To  pervert  the  history  of 


136  Sunday  the  True  Sabbath 

the  Cliiirch  (by  discrediting  tlie  statements  of  tlift 
fathers);  (2)  To  bring  forward  in  tbeir  stead  un- 
reliable and  irresponsible  historians  to  prove  their 
position;  (3)  Mrs.  White  pretends  to  write  "in- 
spired" history,  wrought  out  of  her  imaginations; 
(4)  To  challenge  any  man  to  justify  Sunday  keep- 
ing by  the  Bible;  (5)  To  prove  where  the  pope 
changed  the  Sabbath;  and,  as  a  climax,  (6)  To  pre- 
tend to  offer  a  bona  fide  reward  of  one  thousand 
dollars  to  any  man  who  will  show  even  one  verse 
of  Bible  to  uphold  or  state  that  Sunday  is  the 
Sabbath. 

These  teachings  have  been  ignored  and  allowed 
to  pass  almost  unnoticed,  until  these  false  teachers 
are  so  full  of  self-conceit  about  their  teachings  that 
they  inspire  their  members  with  the  same  spirit 
of  infallibility  and  absolute  certainty  about  the  cor- 
rectness of  their  teachings;  and  that  their  followers 
have  no  sense  of  doubt  of  their  absolute  truthful- 
ness. Their  followers,  listening  to  the  unrebuked 
falsehoods  which  these  leaders  have  circulated  by 
the  millions  of  copies,  have  come  to  look  upon  all 
who  continue  to  keep  Sunday  as  a  set  of  willful, 
persistent  opposers  of  the  Word  of  God. 


The  Christian  Sabbath.  137 

There  is  a  reason  why  nearly  five  thousand  last 
year  left  tlie  other  Churches  and  joined  the  Ad- 
ventists;  and  why  twenty  times  that  number,  or 
one  hundred  thousand  Church  members,  lost  their 
convictions  about  Sabbath  observance,  and  learned 
to  doubt  the  truth  of  the  Bible  Sabbath;  and  why 
$41,500  of  support  ceased  to  be  given  to  the  other 
Churches,  and  was  turned  over  to  Seventh-day 
Adventism  to  assist  them  in  their  war  against  the 
Sabbath;  and  why  so  many  thousands  of  dollars 
a  year  (passing  into  the  hundreds)  are  spent  for  the 
damaging  books  and  papers  of  the  Seventh-day  Ad- 
ventist  Church. 

1.  That  Church  publishes  three-fourths  of  its 
literature  under  (Jeceptive  titles,  through  publishing 
establishments  organized  under  deceptive  titles,  and 
sells  it  through  agents  who  are  taught  deliberately 
to  deceive  the  people  about  its  true  character. 

2.  Because  the  millions  of  false  bluffs  and  chal- 
lenges have  been  allowed  to  be  circulated  without 
being  met  and  refuted. 

A  person  making  the  first  charge  above  ought 
to  be  punished  by  law  for  making  such  a  statement 
if  it  can  not  be  sustained.    Much  the  largest  pub- 


138     Sunday  the  True  Sabbath. 

lisliing-liouse  of  tliat  Chtircli  is  at  Oakland,  Cali- 
fornia. A  new  one  has  recently  been  started  at 
Chicago.  These  two  houses  will  publish  fully 
three-fourths  of  the  literature  of  the  Seventh-day 
Adventist  Church.  The  Oakland  plant  is  called 
the  ^Tacific  Press  Association,  with  headquarters 
at  Oakland,  Cal.,  ISTew  York  City,  and  Kansas 
City."  The  Chicago  plant  is  called  "The  Inter- 
national Keligious  Liberty  Association  Publishing 
Company." 

'No  uninitiated  person  would  suspe'^t  for  a  mo- 
ment that  these  were  denominational  Church  pub- 
lishing-houses, much  less  that  they  were  the  chief 
publishing-plants  of  the  Seventh-day  Adventist 
Church,  which  they  are. 

The  chief  paper  of  the  Oakland  house  is  called 
The  Signs  of  the  Times,  published  by  "The  Pa- 
cific Press  Association."  Here  the  publishers  and 
the  publication's  real  character  are  concealed  under 
misleading  titles. 

The  new  Chicago  paper  is  The  Sentinel  of  Lib- 
erty,  published  by  "The  International  Keligious 
Liberty  Association."  Here  again  the  most  care- 
fully-guarded doctrinal  publications  of  the  Seventh- 


The  Christian  Sabbath.  139 

day  Adventist  Churcli  sends  fortli  its  cWef  paper 
under  a  misleading  title  for  purposes  of  deception. 
The  late  Mrs.  Sarepta  M.  I.  Henry  and  Alonzo  T. 
Jones  were  tlie  originators  of  tlie  new  house  at 
Chicago,  for  the  purpose  of  destroying  the  Sabbath 
convictions  of  the  mothers  and  youth  of  this  coun- 
try, and  stopping  the  Sabbath  observance  work  in 
the  Woman's  Christian  Temperance  Union  organ- 
izations and  the  Young  People's  Societies.  (See 
their  speeches  in  the  General  Conference  Bulletin 
of  1899,  mp  '^  on  the  floor  of  the  last  General  Con- 
ference of  the  Seventh-day  Adventist  Church.) 

Their  agents  are  sent  out  with  "Bible  Headings,'' 
"The  Great  Controversy,"  "Prophecies  of  Jesus," 
and  many  other  strictly  doctrinal  publications  of 
the  Seventh-day  Adventist  Church,  and  instructed 
to  sell  them  as  "purely  unsectarian  books." 

Preachers  and  people  are  thus  deceived  by  the 
title  of  the  company,  by  the  title  of  the  publication, 
and  by  the  deliberate  misrepresentations  made  by 
the  agent  of  the  contents  of  the  book  or  periodical 
to  subscribe  for  books  and  periodicals,  which,  after 
being  delivered,  prove  to  be  standard  doctrinal 
Seventh-day  Adventist  publications.    I  have  found 


140  Sunday  the  True  Sabbath. 

in  tlie  last  twenty  years  thousands  of  dollars  wort"h 
of  these  books  in  the  hands  of  those  who  were  "de- 
ceived into  subscribing  for  them." 

More  than  half  of  the  Christian  homes  in  the 
West,  so  far  as  I  have  been  able  to  learn  in  14,300 
miles  of  travel  within  the  last  eighteen  months, 
have  from  one  to  five  of  those  books  in  their  li- 
braries to  poison  and  unsettle  the  youth  in  those 
homes  in  regard  to  Sabbath  sacredness,  and  in  the 
work  the  Churches  are  doing. 

As  to  my  second  charge,  that  you  may  know 
about  the  bogus  bluffs  and  rewards  that  have  gone 
without  adequate  rebuke,  I  cite  you  to  the  fact 
that  the  volume  heretofore  referred  to  ^^Kome's 
Challenge,"  made  a  sale  of  **over  five  hundred 
thousand  copies"  within  three  years  after  it  was 
published,  and  so  far  as  I  know  no  one  except 
myself  has  ever  sent  out  a  reply  to  it  which  has  had 
any  considerable  publicity. 

But  the  most  dangerous  of  all  these  bluffs  is  the 
fraudulent  *  *$1 ,  000  Reward. ' '  Prior  to  four  years 
ago  they  said,  in  answer  to  a  personal  letter:  "Over 
100,000,000  copies  have  been  circulated.  .  .  . 
It  makes  some  very  important  statements,  and  not 


The  Cheistian  Sabbath.  141 

one  of  them,  has  ever  received  a  reply."  (A.  O. 
Tate,  Battle  Creek,  Mich.,  2/23,  1896.) 

In  rebmarj,  1900,  AdVentist  evangelists  were 
circulating  hundreds  of  copies  of  a  little  tract, 
^^$1,000  Reward."    I  give  two  quotations  from  it: 

^Tor  fifteen  years  the  Seventh-day  Adventist 
ministers  have  been  preaching  throughout  the 
world,  hanging  before  the  public  a  chart  on  which 
is  printed  an  offer  made  by  Father  Enright,  .  .  . 
of  Kansas  City,  promising  one  thousand  dollars  to 
any  one  who  will  produce  even  one  text  of  Scrip- 
ture making  Sunday  observance  obligatory." 

Then,  in  answer  to  the  question,  "Is  it  possible 
that  out  of  sixty-five  thousand  Protestant  ministers 
in  the  United  States  not  one  has  even  attempted  a 
reply?"  Enright  said,  "I  have  not  heard  from  a 
single  preacher." 

Through  S.  Malcolm,  my  Sabbath-school  super- 
intendent, I  conducted  a  correspondence  with  the 
said  T.  Enright  during  ten  months,  ending  January 
21,  1896.  His  challenge  was  formally  accepted. 
(1)  We  demanded  that  he  enter  into  writings,  de- 
posit the  money  in  the  hands  of  judges,  who  should 
hear  the  evidence  and  turn  the  reward  over  if  the 


142  Sunday  the  True  Sabbath. 

evidence  was  produced.  (2)  We  also  demanded 
tlie  production  of  tlie  reward,  tke  formulation  of  a 
properly-written  contract,  upon  the  terms  that  En- 
right  should  be  met  in  public  debate  before  any 
congregation  he  should  select,  and  allow  the  reward 
to  pass  over  upon  a  majority  vote  of  the  audience 
listening  to  the  discussion.  Both  of  these  offers 
were  refused. 

The  letters  were  put  into  the  hands  of  disinter- 
ested men,  good  citizens,  who  were  not  members 
of  any  Church.  The  men  read  the  letters — the 
whole  correspondence — and  went  before  a  notary 
public,  and  made  the  following  affidavit: 

"La  Haepe,  Kan.,  March  24,  1897. 
"We,  the  undersigned,  have  this  day  carefully  exam- 
ined the  correspondence  between  S.  Malcolm,  of  La- 
Harpe,  Kan.,  and  T.  Enright,  of  Kansas  City,  Mo.,  con- 
cerning his  pretended  'reward  of  $1,000,'  which  he  offered 
for  Bible  authority  for  Sunday  being  the  Sabbath-day. 
We  do  find,  upon  examination,  that  the  said  T.  EnrigM 
utterly  refuses  to  make  good  his  promise  to  put  up  the  said 
reward  of  one  thousand  dollars.        (Signed,) 

"E.  G.  Danforth, 

"Ag't  Mo.  Pac.  R.  R. 
"S.  S.  Forney, 

"(Present  Mayor.)" 

The  above  affidavit  was  executed  and  sealed  by 

a  notary  public,  and  sent  to  the  Seventh-day  Ad- 


The  Christian  Sabbath.  143 

ventist  piiblisliing-lioiise  at  Battle  Creek,  Micli., 
which  had  offered  to  ^^publish  the  truth"  in  regard 
to  the  matter,  if  "jou  will  furnish  good  evidence 
that  your  information  is  correct."  (From  letter 
dated  at  Battle  Creek,  Mich.,  March  16,  1897,  and 
signed  bj  G.  C.  Tennej.) 

A  short,  misleading  article  appeared  April  13, 
1897,  assuring  the  Adventists  that  "there  is  not  the 
slightest  reason  for  any  withdrawal  of  the  offer  of 
one  thousand  dollars  for  evidence  of  Sunday  sacred- 
ness,  for  it  does  not  exist,"  etc. 

The  tract  to  which  I  refer  above  was  printed 
during  1899,  more  than  two  years  after  the  printers 
and  publishers  thereof  had  received  the  above  affi- 
davit; hence  they  continue  deliberately  to  push  the 
circulation  of  an  offer  which  they  know  does  not 
exist. 

Mr.  Enright  never  really  offered  a  reward.  He 
in  reality  imposed  a  fine  of  one  thousand  dollars 
upon  himself,  in  the  event  he  should  ever  admit 
that  there  was  "one  verse  of  Scripture  making  Sun- 
day observance  obligatory."  He  says:  "I  offer  one 
thousand  dollars  to  any  one  who  will  prove  to 
me,"  etc. 


144  Sunday  the  Teue  Sabbath, 

His  head  will  be  white  as  snow  when  he  ad- 
mits anything  that  will  cost  him  one  thousand 
dollars. 

For  three  and  one-half  years  I  have  been  urging 
upon  the  Adventists  such  temptations  as  the  fol- 
lowing: 

"Ottawa,  Kan.,  November  20,  1899. 

"I  hereby  publicly  announce  my  willingness  to  meet 
Enright  or  any  Saturdarian  in  the  United  States  on  that 
issue  whenever  they  will  produce  that  reward,  and  enter 
into  a  proper  written  agreement  about  it. 

"And  I  assure  them  that  I  can  furnish  evidence  in 
abundance.  Respectfully,  S.  W.  Gamble." 

Eleven  hundred  of  these  notices  have  been 
printed  and  sent  out  to  Adventists  and  others,  but 
without  a  single  favorable  response.  In  June, 
1897,  through  the  Christian  Endeavorer,  I  sent  out 
one  hundred  thousand  copies  of  an  article,  "Fraud," 
exposing  the  "one-thousand-dollar  fraud,"  and  de- 
manding the  money  if  such  reward  existed.  There 
is  no  bona  fide  reward  for  such  evidence.  The  evi- 
dence exists  in  abundance,  and  if  there  were  any 
rewards,  I  would  make  it  interesting  for  the  person 
who  would  enter  into  writings  on  the  subject.  It 
has  served,  and  does  serve,  to  deceive  thousands  of 


The  Christian  Sabbath.  146 

honest  Christian  people  every  year  into  the  false 
notion  of  Saturdarianism, 

Notwithstanding  Enright's  statement,  that  "I 
have  not  heard  from  a  single  preacher/'  I  have, 
and  shall  keep  and  use,  the  correspondence  written 
upon  his  official  letter  paper,  written  by  and  signed 
by  himself. 

In  letter  'No.  5  he  admitted  that  the  "standard 
authority  of  the  Eoman  Catholic  Church  is  the 
Catholic  Dictionary,  by  Addis  and  Arnold,  and  pub- 
lished by  the  Benzinger  Brothers  of  Chicago,  111." 

That  work  admits  that  the  exclusive  application 
of  the  title  of  "pope  to  the  Bishop  of  Kome"  was 
accomplished  in  "a  Council  in  1073  A.  D." 

Be  it  remembered  that  while  various  bishops  had 
claimed  the  title  of  "pope,''  and  that  that  claim  had 
been  acceeded  to  by  some,  still  the  Roman  Church 
never  had  a  human  "father  or  papa  or  pope"  elected 
by  or  accepted  by  even  a  majority  vote  of  the  proper 
representatives  of  the  various  congregations  until 
10Y3  A.  D.  Hence  there  was  no  real  pope  in  the 
modern  use  of  that  term,  until  1073  A.  D.  There- 
fore, since  no  human  being  can  do  anything  before 
being  born  or  created,  popes  are  not  responsible  for 


146  Sunday  the  True  Sabbath. 

anything  tliat  existed  before  1073  A.  D.,  tlie  origin 
of  the  papacy.  I^ow,  it  will  be  clear  that  if  Sunday 
was  observed  as  the  Sabbath  before  10Y3  A.  D., 
the  pope  did  not  make  the  Sunday  Sabbath,  and 
therefore  Sunday  Sabbath-keeping  can  not  be  the 
"mark  of  the  beast/'  or  pope. 

Before  I  quote  from  the  "one-thousand-dollar 
/  reward''  champion  of  the  papal  Sabbath,  I  shall 
introduce  some  other  proofs  of  the  falsity  of  the 
papal  Sabbath  doctrine. 

1.  As  I  have  said,  if  the  pope  made  the  Sunday 
Sabbath  in  opposition  to  the  Bible  Sabbath  several 
hundred  years  after  the  resurrection  of  Christ,  and 
compelled  Christians  to  abandon  Saturday-keeping 
and  to  keep  Sunday  in  opposition  to  Bible  teaching, 
the  Christians  living  when  it  was  done  were  aware 
of  it.  They  could  not  have  been  compelled  to  aban- 
don a  God-given  practice,  and  accept  a  contrary 
practice  without  knowing  it.  Knowing  that  the 
pope  compelled  them  to  keep  Sunday  in  opposition 
to  the  Bible  Sabbath,  if  they  charge  it  upon  some 
one  else  they  deliberately  misrepresent  the  truth. 
To  know  that  the  pope  instituted  Sunday  keeping, 
and  attribute  it  to  Jesus  Christ,  would  be  false. 


The  Cheistian  Sabbath.  147 

To  have  kept  Saturday  all  tlie  forepart  of  their 
lives,  and  then  to  be  compelled  to  quit  and  keep 
Sunday,  and  then  all  unite  in  asserting  to  all  future 
generations  that  it  had  been  kept  from  Christ')? 
resurrection,  would  be  to  assert  a  deliberate  false 
hood.  Are  the  readers  of  these  pages  ready  to 
admit  that  in  any  age  the  Church  had  fallen  so  low 
as  that  every  professed  Christian  would  lend  his 
voice  to  herald  a  falsehood  to  future  generations? 
To  admit  that,  is  to  admit  that  Christ  stated  an 
untruth  when  he  said,  "Upon  this  Eock  will  I 
build  my  Church,  and  the  gates  of  hell  shall  not 
prevail  against  it,"  for  if  every  professed  Christian 
is  a  liar,  the  gates  of  hell  did  prevail  against  the 
Church. 

2.  If  the  pope,  centuries  after  the  apostolic 
times,  changed  the  Sabbath,  there  would  be  no 
trouble  to  locate  the  time  and  the  pope  who  did 
it.     Such  person  has  never  been  found. 

3.  If  the  pope  did  it,  the  Eastern  Church,  that 
is,  and  always  has  been,  free  from  his  dominion, 
and  which  is  strongly  opposed  to  the  pope,  will  be 
free  from  the  papal  Sabbath,  and  will  be  keeping 
"Saturday,  the  Bible  Sabbath." 


148  Suin^AY  THE  True  Sabbath. 

But  "in  the  Eastern  Churclies  tlie  planetary 
names  never  came  into  general  use.  The  Slavi, 
Lithuanians,  and  Finns  count  the  days  of  the  week, 
calling  Monday  the  first  day  (after  the  Sabbath).''  ^ 
The  above  quotation  brings  to  us  the  unchanged 
week,  counting  from  apostolic  times,  calling  Sun- 
day the  Sabbath,  and  "Monday  the  first  day  after 
the  Sabbath,"  or  the  first  day  of  the  week.  Hence 
the  third  refutation  of  the  papal  origin  of  Sunday 
keeping. 

4.  I  now  turn,  in  the  conclusion  of  this  argu- 
ment, to  the  one-thousand-dollar  J  Jesuitical  cham- 
pion of  the  papal  Sahbath,  and  shall  prove  by  him, 
by  three  voluntary  admissions  in  letter  'No.  3  of 
our  correspondence  about  the  "one-thousand-dollar 
reward,"  that  the  Sunday  Sabbath  existed  hundred's 
of  years  before  there  was  any  pope. 

Remember  his  accepted  "authority"  admits  that 
the  real  papacy  began  in  1073  A.  D.  He  first  intro- 
duces "the  first  converts  from  heathenism"  (Rome, 
Antioch,  etc.),  and  says,  "At  the  first  the  converts 
from  heathenism  [Rome,  Antioch,  etc.]  kept  holy 
the  Sunday."  ^  These  "converts"  include  the 
household  of  Cornelius;^  probably  in  42  A.  D.,  or 


The  Christian  Sabbath.  149 

not  more  tlian  nine  years  after  the  resurrection; 
1073—42=1,031  years.  Then  Brother  Enright 
quotes  Alzog  in  proof  that  ^^the  converts  from 
heathenism  kept  holy  the  Sunday"  1,031  years  be- 
fore there  was  a  pope;  and  hence  the  pope  did  not 
compel  them  to  do  it. 

ISText,  he  introduces  the  "apostles  and  apostolic 
men."  I  feel  justified  in  saying  that  the  apostles 
all  died  in  the  first  century,  and  that  they  in  all 
probability  did  whatever  they  did  while  they  lived. 
But,  to  give  Brother  Enright  the  benefit  of  all  the 
doubts,  I  will  suppose  that  they  did  something  after 
they  were  all  dead;  1073—100=973  years  after 
the  death  of  the  last  apostle,  before  the  beginning 
of  the  papacy. 

What  did  these  "apostles"  do  973  years  before 
there  was  a  pope? 

"The  apostles  and  apostolic  men  decreed  that 
Sunday  must  he  Tcepi  holy.^'  ^    (Italics  mine.) 

Then,  Brother  Enright,  what  the  "apostles  and 
apostolic  men  decreed^'  must  be  done  over  nine  hun- 
dred years  before  there  was  any  pope,  could  not 
have  been  the  result  of  a  papal  decree. 

His  third  and  last  concession  in  that  valued  let- 


150  Sunday  the  True  Sabbath. 

ter  (which  he  wrote  upon  his  own  official  letter- 
paper  with  his  own  hand,  and  signed  with  his  own 
hand,  at  Kansas  City,  Mo.,  May  28,  1895,  without 
ever  writing  it)  is  in  regard  to  the  statement  of 
Ignatius!  He  says,  "Ignatius,  martyr,  a  disciple 
of  St.  John."  He  succeeded  John  as  pastor  of 
Antioch,  probably  in  69  A.  D.  We  will  allow  that 
he  made  his  statement  in  the  middle  of  the  second 
century,  years  after  his  death,  and  then  (1073 — 
150=923)  before  there  was  a  Pope  Ignatius  says — 
what?  "Every  lover  of  Christ  celebrates  the  LordV 
day,  consecrated  to  the  resurrection  of  Christ,  as 
the  queen  and  chief  of  all  days.''  ^ 

These  three  quotations,  voluntarily  furnished  by 
"Father  Enright,"  prove  that  more  that  nine  hun- 
dred years  before  there  was  a  pope  the  apostles 
decreed  that  Sunday  must  be  kept  holy;  and  that 
every  lover  of  the  Lord  kept  Sunday,  the  Lord's- 
day,  as  the  queen  and  cTiief  of  all  days.  Hence  the 
absolute  groundlessness  of  the  heresy  of  the  papal 
origin  of  the  Sunday  Sabbath. 

The  Adventists  give  great  publicity  to  another 
theory, — one  quite  contradictory  to  the  papal  Sab- 
bath doctrine,  however.     It  is  that  "Constantine 


The  Cheistian  Sabbath.  161 

suppressed  the  Bible  Sabbath,  and  compelled  the 
observance  of  the  pagan  Roman  Sunday  Sabbath, 
instead  of  the  Bible  Sabbath.'' 

They  so  skillfully  manipulate  the  cyclopedic 
statements  about  that  matter  as  to  confuse  many 
quite  scholarly  people  into  the  conviction  that  Sat- 
urday is  the  Bible  Sabbath,  and  that  Sunday  is  the 
day  of  pagan  sun-worship,  and  hence  that  it  is  not 
appropriate  for  Christians  to  regard  it  as  a  sacred 
day. 

But  Adventists  will  quote  into  their  books  the 
very  arguments  and  facts  that  ought  to  convince  a 
really  thoughtful  reader  that  their  teachings  are  a 
collection  of  irreconcilable,  contradictory  state- 
ments. I  put  alongside  this  teaching  two  quotations 
from  their  best  historian,  which  prove  the  utter 
groundlessness  of  the  "pagan  Sunday   Sabbath." 

"To  the  heathens  (pagans)  their  festive  days 
occur  but  once  annually."  ^ 

Tertullian  ought  to  have  known  about  pagan 
customs.  His  statement  that  the  festival  days  were 
one  year  apart,  makes  a  long  week  for  our  Adventist 
friends,  since  this  pagan  day  of  sun-worship  came 
only  once  a  year.    What  was  true  then,  continues 


152  Sunday  the  True  Sabbath. 

to  be  true  now.  In  Cliina,  the  greatest  pagan 
nation  in  tlie  world,  they  have  their  "annual  day 
of  sun-worship."  "^  All  pagan  years  are  more  than 
seven  days  long.  Our  Christian  Sundays  come 
fifty-two  times  a  year,  and  hence  do  not  quite  coin- 
cide every  week  with  the  day  of  pagan  sun-worship. 

But  I  will  look  at  the  other  side  of  the  curious 
expression,  "Pagan  Boman  Sabbath."  I  will  ask 
the  same  Adventist  writer  to  read  from  TertuUian 
the  proof  that  Sunday  was  not  the  ^^ Roman  Sab- 
bath" either;  for  he  says,  referring  to  the  Roman 
people,  "You  have  a  festival  every  eighth  day."  * 
Just  as  though  Sundays  came  eigJit  days  apart! 
Where  is  there  a  week  in  any  nation  that  makes 
Sundays  come  eight  days  apart?  Sundays  are  just 
as  far  apart  as  Saturdays — i.  e.,  just  seven  days 
apart.  Hence  Sundays  are  not  kept  '^every  eighth 
day:' 

But  what  did  Constantine  do?  He  legalized  the 
Sunday  Sabbath  that  had  been  kept  by  the  Chris- 
tians for  272  years  before  he  made  it  a  legal  Sab- 
bath of  the  Eoman  Empire,  by  "transferring  the 
pagan  Nundinse  to  Sunday."  ^  The  Bible  Sabbath 
was  not  transferred  to  Sunday;  but  the  "pagan 


The  Christian  Sabbath.  163 

Nundinae  was;''  i.  e.,  it  (Sunday^  was  made  equal 
to  the  pagan  ^undinse.  Hence  two  sets  of  niimber- 
ings  of  days  liad  to  be  placed  in  Roman  calendars, 
'^by  placing  in  parallel  columns  the  eight  Nundi- 
nal letters  A  to  H,  and  the  seven  week  letters, 
A  to  G."  ®  Thus,  the  Romans  legalized  two  sys- 
tems of  rest-days;  one  for  the  pagans,  eigM  days 
apart;  and  one  for  the  Christians,  only  seven  days 
apart.  This  law  became  too  burdensome,  and 
Theodosius  the  Great  is  supposed  to  have  ^^swp- 
pressed  the  pagan  Nundinoef^  ^  and  to  have  ac- 
cepted the  Christian  Sunday  Sabbath,  not  only  as 
"  a  legal  rest  day,"  but  as  the  only  legal  Sahhath  of 
the  Roman  Empire. 

The  Christian  Sunday  Sabbath  thus  supplanted 
the  Roman  Sabbath  of  ''every  eighth  day/'  and  tooli 
its  place. 

Is  it  not  surprising  that  scholars,  with  their 
book-shelves  loaded  with  proofs  that  the  Roman 
week  was  eight  days  long,  will  allow  such  state- 
ments as  that  "Sunday  is  the  pagan  Roman  Sab- 
bath" to  go  undisputed  ?  May  the  good  Lord  aid  us 
to  think  a  little  more  when  we  read ! 

I  will  conclude  this  chapter  by  considering  an- 


154  Sunday  the  True  Sabbath. 

other  argument  which  our  Saturdarian  friends  use 
against  us  very  adroitly,  and  greatly  to  the  detri- 
ment of  the  Sunday  Sabbath  teaching  and  prac- 
tice; namely,  "Sunday  is  the  first  day  of  the  week," 
and  the  Bible  says  that  "the  seventh  day  is  the 
Sabbath." 

I  will  take  the  time  to  deal  with  some  careful- 
ness with  this  argument.  It  has  the  greatest  ap- 
parent Scriptural  weight  of  any  argument  brought 
against  Sunday  sacredness.  Adventists  hold  it  in 
reserve  as  an  unanswerable  final  argument  on 
nearly  all  occasions. 

As  an  illustration  of  the  strength  of  that  argu- 
ment, in  their  estimation,  I  will  make  some  quota- 
tions from  the  tract,  "Is  Sunday  called  the  Sabbath 
in  the  l^ew  Testament?"  by  Uriah  Smith,  which 
he  sent  to  me  while  we  were  having  a  little  quiet 
controversy  over  the  Sabbath  question.  He  under- 
scored the  title  and  some  other  portions.  He  says: 
"If  that  day  is  called  Sabbath  by  any  ISTew  Testa- 
ment writer,  it  is  all  the  evidence  that  is  needed  to 
show  that  it  is  a  Divine  institution,  and  that  its 
observance  as  such  rests  upon  moral  obligation." 
Of  course,  the  !N^ew  Testament  writers  were  not 


The  Christian  Sabbath.  155 

Americans,  but  Greeks;  and  hence  tliey  wrote  in 
Greek.  Therefore  reference  must  be  made  to  the 
Greek  'New  Testament,  to  see  what  they  said.  In 
ancient  Hebrew  the  word  ^^shabbath"  is  invariably 
translated  sahhath;  and  never  ^Veek"  or  "day  of 
the  week."  On  the  other  hand,  the  Hebrew  word 
"chabua"  is  invariably  translated  to  mean  "week.'' 
"Shabbath"  and  "chabua"  are  never  used  as  equiv- 
alents in  the  Old  Testament.  About  275  years 
before  the  birth  of  Christ,  the  Hebrew  people, 
many  of  them,  had  become  Greek  in  their  speech, 
and  were  not  able  to  read  the  Hebrew  Old  Testa- 
ment. Hence  seventy  of  the  best  Hebrew  and 
Greek  scholars  among  them,  at  Alexandria  in 
Egypt,  the  most  populous  Hebrew  and  Greek  col- 
ony in  the  Old  "World,  were  selected  to  translate 
the  Hebrew  Scriptures  into  Greek.  Did  the  Greek 
language  have  no  word  for  week,  that  made  it  nec- 
essary to  express  the  Hebrew  Sabbath  (shabbath) 
and  week  (chabua)  into  Greek  by  "  o-a/?;3aTov " 
(sabbath)  ?  They  had  no  such  difficulty  to  contend 
against.  The  Greek  furnished  them  two  as  dis- 
tinctly different  words  as  the  Hebrew  did;  so  that 
there  was  no  confounding  of  those  two  words  in  the 


156  Sunday  the  True  Sabbath. 

Greek  Old  Testament,  except  in  Lev.  xxiii,  15,  16. 
But  this  confounding  is  one  that  will  confound  my 
Saturdarian  adversaries.  Because  God  required 
that  "Ye  shall  count  seven  Sabbaths  complete,'^ 
they  reasoned  that  if  they  commenced  on  the  "mor- 
row after  the  Sabbath,"  and  counted  seven  Sab- 
baths, that  they  would  count  forty-nine  days;  and 
since  forty-nine  days  are  equal  to  seven  weeks,  they 
translated  the  expression  by  "eTrra  cy88o/xa8as" 
(seven  weeks).  But  they  never  once  translated  the 
Hebrew  week  (chabua)  into  Greek  by  the  word 
"o-a/J^arov"  (Sabbath).  I  have  now  established  the 
fact  that  in  Biblical  or  Old  Testament  Greek, 
"cra^^aror"  is  never  used  to  express  week.  Or 
stating  the  truth  differently,  in  Old  Testament 
Greek  "  o-a/8/3aTov "  is  never  used  as  a  substitute 
for  "cjSSo/xais." 

To  state  the  matter  still  differently,  "I^So/xas" 
in  its  various  forms  is  the  only  word  used  in  the 
Greek  Old  Testament  with  which  to  express  week 
or  weeks.  The  evangelists  and  the  apostle  Paul 
quote  Christ  in  the  exact  usage  of  Old  Testament 
Greek.  To  my  mind  that  fact  proves  two  things: 
First,  that  Christ's  frequent  usage  of  the  Greek 


The  Christian  Sabbath.  157 

Old  Testament  as  Scripture  proves  tHat  lie  regarded 
it  as  a  worthy,  faithful  translation  of  the  original 
Hebrew;  second,  that  those  writers  quote  the  very 
words  of  the  Septuagint  Greek  is  proof  that  they 
were  themselves  acquainted  with  it,  and  with  its 
modes  of  expression.  Therefore,  if  they  wanted 
to  call  the  Sunday  of  Christ's  resurrection  the  first 
day  of  the  week,  they  knew  exactly  how  to  have 
expressed  it.  Did  the  ISTew  Testament  writers  call 
the  resurrection  Sunday  the  first  day  of  the  week? 
They  did  not.  Furthermore,  there  is  no  ^N'ew  Tes- 
tament writer  who  uses  any  Greek  word  for  weeh  in 
tJiB'  GreeJc  New  Testament.  They  knew  three  ways 
to  have  expressed  "first  day  of  the  week''  in  Greek, 
if  they  had  so  desired.  But  they  did  not  use  any 
form  of  expression  by  which  that  thought  could 
have  been  properly  expressed.  First,  they  could 
have  said,  "Trpwri;  (first)  -^fiipa  (day)  t^s  i(3BofxdBos  (of 
the  week.)"  But  no  'New  Testament  writer  used 
any  such  a  phrase.  But  since  the  Hebrews  had 
no  ordinal,  they  could  have  followed  the  ancient 
Hebrew  custom,  and  have  said,  "rj/Jiipa  fiia}^  (day 
one)  T^s  i/^SofxaSos  (of  the  week)."  No  New  Testa- 
ment writer  applied  that  term  to  the  Sunday  of 


158  Sunday  the  Tkue  Sabbath. 

Christ's  resurrection,  or  to  any  other  Sunday  in 
the  'New  Testament.  Still,  there  was  another  He- 
brew expression  which  was  translated  into  Greek, 
in  Lev.  xxiii,  15,  by  which  they  could  have  called 
the  Sunday  of  Christ's  resurrection,  the  "morrow 
after  the  Sabbath,''  or  the  "day  following  the  Sab- 
bath," or  the  "next  day  after  the  Sabbath."  It 
is  the  Greek,  liravpiov  tiov  ara(3pdTwv.  Each  of  the 
evangelists  uses  i-rravpiov;  but,  strange  to  say,  no 
"New  Testament  writer  calls  the  Sunday  of  the 
resurrection  by  that  term.  I  have  now  certainly 
established  the  fact  that  no  New  Testament  writer 
called  Sunday  the  "first  day  of  the  weeh.^' 

I  shall  next  proceed  to  prove  that  each  of  the 
evangelists  calls  Sunday  "Sabbath,"  and  nothing 
else,  in  the  Gospels. 

Hosea  had  voiced  God  as  saying,  "I  will  also 
cause  all  her  mirth  to  cease,  .  .  .  and  her  Sab- 
baths." Paul  asserts  that  Christ  "abolished  .  .  . 
the  law  of  commandments  contained  in  ordi- 
nances;" ^^  that  is,  Paul  asserts  that  Christ  "abol- 
ished" the  ten  "commandments  contained  in"  the 
book  of  "ordinances,"  or  the  Book  of  Deuteronomy. 
That  Decalogue  contained  the  Sabbath  command- 


The  Christian  Sabbath.  159 

ment.^^  And  because  Christ  had  abolished  the 
whole  Decalogue,  Sabbath  and  all,  Paul  ordered 
that  we  should  ^'Let  no  man  judge  you  therefore, 
in  meat  or  in  drink,  or  in  respect  to  a  holy  day, 
or  the  new  month,  or  the  Sabbaths."  ^*  They  could 
not  be  judged  in  the  absence  of  law,  and  the  "law 
of  commandments''  had  been  "abolished"  by  Christ, 
he  "nailing  it  to  his  cross"  ^^  on  the  Friday  of  his 
crucifixion.  There  was,  therefore,  an  end  of  all 
Jewish  Sabbaths  at  the  cross,  and  Matthew  states 
that  fact,  or  recognizes  that  fact  in  the  last  chapter 
of  his  Gospel;  and  hence  he  says,  "In  the  end  of  the 
Sabbaths;"  that  is,  after  all  Jewish  Sabbaths  had 
ended — ceased  to  be  obligatory  or  binding;  very 
soon  after  that,  "as  it  began  to  dawn  toward  the 
first  of  the  Sabbaths,  came  Mary  Magdalene  and 
the  other  Mary  to  see  the  sepulcher."  You  may 
hesitate  to  accept  this  literal  translation.  But  all 
translations  should  be  literal,  unless  there  are  very 
obvious  reasons  why  a  different  rendering  should  be 
given  to  them. 

Eighty-nine  years  before  the  English  translation, 
called  the  "King  James,"  or  the  "Authorized  Ver- 
sion," was  made,  Martin  Luther  rendered  Matthew 


160  Sunday  the  True  Sabbath. 

xxviii,  1,  and  the  parallel  passages  into  German  in 
perfect  harmony  with  the  rendering  I  have  given  to 
them.  But  we  will  go  back  to  the  original  again. 
In  the  Greek  it  is  not,  "In  the  end  of  the  Sabbath'' 
singular,  but  it  is,  **In  the  end  cra^^arwv."  lap- 
pdruiv  is  the  genitive  plural  of  the  noun  a-d/Sparov. 
Therefore  a  correct  rendering  of  (raj3^dT<av  would 
be  "of  the  Sabbaths."  That  is  in  perfect  harmony 
with  Hosea  and  Paul,  and  not  in  conflict  with  a 
single  Bible  truth.  Therefore  it  is  not  only  ad- 
missible, but  the  most  natural  and  logical  rendering 
that  could  be  given  to  the  word. 

The  Hebrews  used  no  ordinal,  and  hence  would 
not  say  "first  Sabbath-day,"  but  "one  of  the  Sab- 
baths." Hence  Matthew,  writing  his  Gospel  for 
Hebrews,  does  not  use  the  Greek  "first,"  but  the 
Greek  form  that  would  best  express  the  Hebrew 
idea  in  Greek;  tt/owtos  means  first  in  point  of 
time,  foremost,  chiefest,  most  important.  Matthew 
uses  fwa  as  a  substitute  for  tt/owtos.  Hence  he 
uses  it  to  express  the  idea  of  "foremost,"  or  of 
"chiefest."  Then  Matthew  xxviii,  1,  would  read, 
"In  the  end  of  the  Sabbaths,  as  it  began  to  dawn 
toward  the  chiefest  (or  foremost,  or  most  important) 


The  Christian  Sabbath.  161 

«m)8/SaTw."  Here  it  is  not  t^s  i^BofxABo^  (of  the 
week  (genitive  singular);  but  it  is  o-a/S/SaTuxu  (of 
the  Sabbaths,  genitive  plural).  I  return  and 
give  the  passage  a  purely  natural  rendering.  ^^In 
the  end  of  the  Sabbaths,  as  it  began  to  dawn  toward 
the  chief  est  of  the  Sabbaths,  came  Mary  Magdalene 
and  the  other  Mary  to  see  the  sepulcher.''  This 
rendering  corresponds  to  the  sentiment  expressed 
by  Ignatius,  as  already  quoted  in  this  chapter,  who 
said,  "Every  lover  of  the  Lord  celebrates  the  Lord's- 
day    ...    as  the  queen  and  chief  of  all  days" 

Matthew  is  not  alone  in  rendering  the  resur- 
rection the  chiefest  of  the  Sabbaths,  for  each  of  the 
evangelists  speaks  of  that  Sunday  by  exactly  the 
same  form,  first  aaP/Bdroiv;  i.  e.,  of  the  Sabbaths. 

Therefore  since  Mr.  Smith  agreed  that  if  one 
Kew  Testament  writer  called  Sunday  Sabbath,  "it 
is  all  the  evidence  that  is  needed  to  show  that  it  is 
a  Divine  institution,  and  that  its  observance  as  such 
rests  upon  moral  obligation,"  he  placed  himself 
under  obligation  to  recognize  the  "moral  obliga- 
tion" of  observing  it,  if  I  should  show  one  inspired 
writer  calling  it  that.  But  I  have  done  much  more 
than  he  asked,  by  showing  that  every  "inspired 
U 


162  Sunday  the  True  Sabbath. 

"New  Testament"  writer  tliat  mentions  the  day  at 
all,  not  only  calls  it  Sabbath,  but  the  first  or  chief  est 
of  the  Sabbaths.  Hence  I  place  Brother  Smith 
and  company  under  "moral  obligation"  to  abandon 
their  unscriptural  Saturdarianism,  and  accept  the 
true  and  only  Bible  Sabbath  Sunday.  But  Mr. 
Smith,  like  many  others,  tries  to  dodge  the  issue  by 
making  an  unnatural  intei-pretation  of  the  passages 
in  question  on  account  of  a  Hebraism  of  naming 
the  days  of  the  week,  "one  of  or  from  the  Sabbath," 
"two  of  or  from  the  Sabbath,"  etc. 

But  when  I  pressed  him  for  an  Old  Testament 
Hebraism  of  that  kind,  he  quoted  Talmudic  au- 
thority. But  Talmudic  authority  is  fifth  century 
A.  D.  authority;  but  I  urged  ancient  Hebrew  au- 
thority, and  he  had  to  fail  to  find  it;  for  as  Eabbi 
Hirsch  admits,  there  was  no  ancient  Hebraism  to 
justify  the  common  rendering  of  Matthew  xxviii,  1, 
and  the  parallel  passages. 

Then  Mr.  Smith  seeks  escape  in  "translations," 
and  urges  the  "wisdom"  of  those  who  translated  the 
"Authorized"  and  the  "Kevised  Versions."  But 
Mr.  Smith  is  the  least  justified  in  falling  back  on 
the  common  versions  of  any  man  in  America.    For 


The  Christian  Sabbath.  163 

his  Churcli  exercises  tlie  largest  liberality  in  con- 
struing and  interpreting  Scripture,  and  in  having 
even  additional  ^^inspirations"  to  complete  their 
theological  hobbies.  For  they  claim  Mrs.  White 
as  "the  Spirit  of  prophecy/'  and  quote  from  her 
"inspired  writings,"  and  say  of  her  sayings,  "The 
Lord  tells  us"  and  "God  says,"  applying  to  Mrs. 
White  the  titles,  "Spirit,  Lord,  and  God."  ^^  There 
are  '^Ye  volumes  of  over  seven  hundred  pages  each 
of  the  Seventh-day  Adventist  Bible,  the  "Testi- 
monies," which  in  the  cheapest  binding  costs  five 
dollars. 

Still,  I  will  patiently  consider  his  argument  on 
"versions"  or  "translations."  He  says,  "There  is 
nothing  of  the  kind  in  any  English  version;"  that 
is,  there  is  no  English  version  that  renders  Sunday 
the  Sabbath.^ ^  I  knew  I  had  Mr.  Smith  solid 
on  that  dodge;  but  I  concluded  to  make  doubly  sure 
of  my  ground  before  I  drew  my  argument  on  him, 
so  I  wrote  and  asked  him,  "Wlio  is  the  test  literal 
interpreter  of  the  Hebrew  Old  Testament  and  the 
Greek  'New  Testament  into  English?"  He  in- 
structed his  assistant  editor  to  say  in  answer,  "Kob- 
ert  Young  is  what  you  want."    I  can  put  but  one 


164     Sunday  the  True  Sabbath. 

interpretation  upon  that  answer.  Tliat  lie  thereby 
admits  that  Eobert  Young  is  the  best  literal  inter- 
preter or  translator  of  the  Hebrew  and  Greek  Testa- 
ments into  English. 

I  now  call  your  attention  to  the  fact  that  Mr. 
Smith  advertises  ^'Young's  Translation"  of  the 
Bible  in  his  own  Church  catalogue,  as  "an  invalu- 
able aid.''  So  he  is  acquainted  with  that  book, 
calls  it  "the  best."  Xow  that  "best"  translation 
of  Brother  Smith's  translates  those  passages,  "first 
of  the  Sabbaths,"  ^^  in  the  Gospels,  and  nothing 
else.^^ 

If  Mr.  Smith  makes  any  claim  to  even  c  ommon 
honesty,  he  must  now  admit  that  he  and  his  follow- 
ers are  bound  to  admit  that  Sunday  is  called  the 
Ballaihy  both  in  the  original  Greek  Testament  and 
by  his  best  translator,  and  hence  he  must  either  eat 
his  words,  or  admit  that  I  have  furnished  tmce  as 
much  evidence  as  he  asked,  to  enable  him  to  admit 
that  "  it  is  all  the  evidence  that  is  needed  to  show 
that  it  [Sunday]  is  a  Divine  institution,  and  that 
its  observance  as  such  rests  upon  moral  ohligation.^^ 

Martin  Luther  translated  the  'New  Testament 
into  German  eighty-nine  years  before  the  King 


The  Cheistian  Sabbath.  165 

James  translation  was  made,  and  uniformly  trans- 
lated crappdroiv  in  Matthew  xxviii,  1,  and  the  par- 
allel passages  to  mean  "of  the  Sabbaths,"  geni- 
tive plural.  Note  that  in  Greek  there  are  three 
numbers:  "singular,"  meaning  one;  "dual  num- 
ber," meaning  two;  and  "plural  number,"  meaning 
three  or  more.  ''In  the  end  of  the  Sabbaths  (o-o^- 
^aTO)v,"  genitive  plural).  It  was  not  "in  the  end" 
<raPl3dTov  (<<of  the  Sabbath"),  but  (to/J^twv,  of  the 
Sabbaths — three  or  more.  The  Jewish  system 
embraced:  (1)  Weekly  Sabbaths,  (2)  special 
weekly  Sabbaths,  (3)  fast  Sabbaths,  (4)  Sabbath 
years,  and  (5)  double  Sabbath  years.  When  all 
these  Sabbaths  had  ceased,  as  it  began  to  dawn 
toward  the  fiud — 

As  I  have  said,  the  Hebrew  used  no  ordinal,  as 
fl-pa)Tos.  npwTos  is  a  numeral  adjective  of  the  super- 
lative degree,  meaning  "foremost,  first,  chiefest, 
most  important."  The  evangelists  use  ftta,  the 
cardinal,  as  a  substitute  for  7rp(i>Tos;  and  therefore 
carrying  the  meaning  of  irpwros.  The  noun, 
"Sabbath-day,"  described  by  that  adjective  in 
the  superlative  degree,  is,  a-appdroiv — of  the  Sab- 
baths— three   or   more.      The   Christian   Sabbath 


166  Suia)AY  THE  Tetje  Sabbath. 

is  not  compared  witli  the  Jewisli  Sabbaths  simply, 
but  it  is  compared  with  the  two  preceding  systems 
of  Sabbaths — the  creation  Sabbaths  and  the  Jewish 
Sabbaths,  and  is  not  more  important,  but,  as  com- 
pared with  both  of  the  preceding  systems,  rises  to 
the  chief  est,  or  most  importantj  of  the  Sabbaths. 
*  Martin  Luther  seventy  years  before  the  King 
James  Version  translated,  or  caused  to  be  trans- 
lated, the  ^ew  Testament  into  Swedish.  Matthew 
xxviii,  1,  he  says,  'To  forsta  Sabbaten,  kom  Marie 
Magdalena,  och  den  andra  Marie,  till  att  dese 
grafwen,"  or  "On  the  first  Sabbath  came  Mary 
Magdalena,"  etc.  Mark  xvi,  2,  "Och  pa  den  ena 
Sabbaten,"  on  ^Hhe  one  Sdblathy^  etc.  And  John 
XX,  19,  "Men  om  aftonen,  pa  den  samma  Sabbaten,'* 
etc.,  "In  the  evening  of  that  same  Sabbath,"  etc. 

I  have  added  two  versions  or  translations  to  Mr. 
Smith's  list,  which  multiply  his  obligations  to  ob- 
serve Sunday  as  the  one  Sabbath. 

"What  reason  can  you  give,  then,  for  the  trans- 
lation into  English  calling  those  passages  "first  day 
of  the  week?" 

1.  The  English  people  at  that  time  taught  that 
there  was  no  Sabbath  in  the  Christian  dispensation, 


The  Ckristian  Sabbath.  16Y 

and'  many  of  tliem  justified  all  sorts  of  amusements 
on  Sunday  afternoons,  and  hence  they  gave  us  a 
poor  translation. 

2.  Being  in  the  sixteenth  century  from  ancient 
Jewish  Sabbath  counting,  they  had  completely  lost 
sight  of  the  ancient  Jewish  methods. 

3.  Since  we  for  over  fifteen  centuries  had  had 
a  fixed-day  Sabbath,  Sunday,  and  since  our  Sun- 
day Sabbath  began  the  next  day  after  the  Saturday 
Sabbath  in  which  Christ  lay  in  the  grave,  they 
'presumed,  without  investigation,  that  the  Jewish 
Sabbath  had  been  a  fixed  day  of  the  week  like 
our  own.  They  also  said,  truthfully  too,  that  Christ 
lay  in  the  grave  on  the  weekly  Sabbath,  because 
that  the  women  "rested  upon  the  Sabbath-day  ac- 
cording to  the  commandment."  They  did  not 
know,  however,  that  at  Pentecost  every  year  for 
many  centuries  there  had  been  a  double  Sabbath 
or  a  Sabbath  two  days  long.  Hence  they  said,  not- 
withstanding, that  Saturday  was  called  Sabbath, 
and  the  resurrection-day  was  called  Sabbath,  two 
days  can  not  be  Sabbath  together,  and  since  that 
Saturday  was  a  weekly  Sabbath,  they  said  Sunday 
being  the  next  day,  must  be  the  first  day  of  the 


168  Sunday  the  True  Sabbath. 

week.  But  liad  they  known  of  tlie  doubling  of  the 
Sabbatli  in  the  Bible  hundreds  of  times  by  God's^ 
own  appointment,  they  could  have  allowed  Christ 
to  double  the  Sabbath  once  at  his  resurrection. 

Another  difficulty  in  the  way  of  translating  that 
Sunday  to  be  the  Sabbath,  lay  in  the  fact  that  then 
as  now  many,  if  not  most,  people  confounded  Sab- 
bath and  Saturday  as  being  equivalents. 

But  had  the  Sabbath  countings  of  the  Jewish 
dispensation  been  understood,  there  would  have 
been  a  literal  and  natural  translation  of  those  pas- 
sages, and  now  we  should  have  been  spared  much 
trouble.  Since  in  the  minds  of  so  many  people 
Sunday  has  come  to  be  regarded  as  the  "first  day 
of  the  week,"  and  if  it  is  the  first,  no  man  can  prove 
that  it  is  the  seventh  day.  In  every  dispensation 
the  "seventh  day  is  the  Sabbath."  But,  in  con- 
clusion, let  me  say,  Adam  was  created  near  the 
close  of  God's  sixth  day.  After  being  shown  what 
God  had  made,  he  was  put  to  sleep;  and  while  he 
slept  that  Saturday  night,  God  took  a  rib  and  made 
Eve.  The  first  day  Eve  ever  saw  was  God's  seventh 
day,  and  the  first  whole  day  Adam  ever  saw  was  a 
Sabbath.     Sunday  morning  God  performed  a  re- 


The  Christian  Sabbath.  169 

llgious  ceremony.  He  married  Adam  and  Eve,  and 
established  the  home.  Then  God  rested.  Time 
began  with  man,  then,  on  the  Sabbath-day. 

To  man,  through  Adam  and  Eve,  the  first  day 
was  a  Sabbath;  the  second  day  of  time  was  the 
first  day  of  the  first  week  of  time.  The  seventh 
day  of  the  first  week  was  the  eighth  day  of  time. 
Therefore,  the  patriarchal  dispensation  was  Tishered 
in  on  the  Sabbath. 

The  Jewish  dispensation  also  began  on  the  Sab- 
bath. But  how  shall  the  Jew  begin  to  count  ?  Like 
the  patriarchs,  they  were  commanded  that  ^^Ye 
shall  count  from  the  morrow  after  the  Sabbath." 
Hence  they,  too,  began  with  the  second  day  of  their 
dispensation,  as  the  first  day  of  the  first  week  of 
their  freedom.  The  Christian  dispensation,  follow- 
ing the  precedent  of  the  two  preceding  dispensa- 
tions, began  on  the  Sunday  Sabbath  of  Christ's 
resurrection,  and  the  Christians,  who  have  always 
counted  their  days  of  the  week  instead  of  naming 
them,  call  Sunday  the  Sabbath,  and  Monday  "the 
first  day  after  the  Sabbath."  Therefore  Sunday  is 
the  true  Sabbath  of  the  Christian  dispensation, 
and  Monday  the  ^ 'first  ^ay  of  the  week.*' 


170  Sunday  the  True  Sabbath. 

I  conclude  the  negative  arguments,  and  proceed 
in  the  next  chapter  to  the  positive  arguments,  that 
Sunday  is  the  Sabbath  of  the  Lord. 

NOTES. 

»"McClmtock  &  Strong's  Cyclopedia,'*  Volume  II, 
page  318,  "Chronology.'* 

'  Enright's  quotation  is  from  Alzog's  "Church  His- 
tory," Volume  I,  page  211. 

» Acts  X. 

*  St.  Augustine's  Sermon,  251,  de  Temp. 

^  "Ep.  ad  Mag.  C.  G.,"  as  given  by  Enright,  Letter  3. 

•"History  of  the  Sabbath,"  by  J.  N.  Andrews,  the 
leading  Sabbath  historian  of  the  Seventh-day  Adventist 
Church,  page  224,  it  being  claimed  as  a  quotation  from 
a  statement  written  by  Tertullian  in  200  A.  D. 

'  Letters  on  China  in  Central  Christian  Advocate,  by 
R.  L.  McNabb,  a  returned  missionary  from  China. 

*  J.  N.  Andrews's  "History  of  the  Sabbath,"  page  224. 

*  "McClintocli  &  Strong's  Cyclopedia,"  Volume  II, 
page  318. 

^°  Gen.  i,  5.    Sept.  Gr. 

"  Hosea  ii,  11. 

«  Eph.  ii,  15. 

"  Deut.  V,  12-15. 

"  Col.  ii,  16. 

«  Col.  ii,  14. 

»  Matt,  xxviii,  1. 

"  General  Conference  Bulletin,  1898  and  1899.  Alonzo 
T.  Jones's  speeches  in  proof  that  "Mrs.  E.  G,  White  Is 
the  Spirit  of  Prophecy,"  etc. 

"Page  2  of  "Is  Sunday  Called  the  Sabbath  by  any 
New  Testament  Writer?"  by  Uriah  Smith. 


The  Christian  Sabbath.  171 

"See  "Young's  Translation;"  Matt,  xxviii,  1;  Mark 
xvi,  2,  9;  Luke  xxiv,  1;  John  xx,  1,  19.  "As  it  began  to 
dawn  toward  the  first  of  the  Sabbaths,  came  Mary,"  etc. 
(Matt,  xxviii,  1.)  "It  being  therefore  evening  on  that 
day,  the  first  of  the  Sabbaths,"  etc.  (John  xx,  19.) 
Robert  Young,  the  author  of  "Young's  Translation,"  is 
the  editor  of  "Young's  Analytical  Concordance  to  the 
Bible."  He  gives  a  classified  setting  of  every  Hebrew 
word  in  the  Old  Testament,  and  of  the  Greek  words  in 
the  New  Testament,  and  shows  what  they  are  when 
translated  into  English  in  the  Authorized  Version.  His 
Concordance,  because  of  his  wonderful  scholarship,  has 
placed  it  in  the  libraries  of  the  leading  ministers  of  all 
denominations.  His  unsurpassed  familiarity  of  Biblical 
Hebrew  and  Greek  led  to  a  demand  that  he  should  give 
us  a  word-for-word,  or  literal,  translation  of  the  Bible. 
"Young's  Translation"  is  the  result. 


Chapter  VII. 

THE  CHEISTIAE"  SABBATH  POSITIVELY; 

OE,  THE  CHEISTIA^  SABBATH  IN 

OLD  testame:n't  PEOPHECY 

AND  :N'EW  TESTAMENT 

HISTOEY. 

IV/TY  readers  to  tliis  point  may  feel  tliat  I  have, 
to  a  large  degree,  been  tearing  away  former 
theories.  True,  I  liave  been  demolishing  the  theory 
that  Saturday  was  the  creation  Sabbath,  and  also 
that  Saturday  was  the  Jewish  Sabbath,  and  that 
Sunday  is  the  first  day  of  the  week.  But  at  the 
same  time  I  have  done  some  positive  teaching  all 
the  way  along,  by  proving  that  the  Patriarchal 
Sabbath  was  Sunday;  that  the  Jewish  Sabbath  was 
a  Sabbath  of  fixed  dates  in  every  year;  and  that 
at  its  beginning  and  ending  changed  every  year  to 
a  different  day  of  our  week.  I  also  proved,  in  the 
preceding  chapter,  that  Sunday  was  the  first  or 
chiefest  of  the  Sabbaths.  But  in  this  chapter  I 
purpose  studying  the  prophecies  of  the  Old  Testa- 
172 


Christian  Sabbath  Positively.         173 

ment  relative  to  tlie  Christian  Sunday  Sabbath,  in 
the  light  of  the  interpretations  of  the  'New  Testa- 
ment writers. 

Many  centuries  before  the  resurrection,  David 
pointed  to  the  Sunday  of  Christ's  resurrection,  and 
said  of  it,  "This  is  the  day  the  Lord  hath  made;  we 
will  rejoice  and  be  glad  in  it."  ^  David  is  specific 
in  that  statement.  This  is  the  day,  ...  we  will 
rejoice  and  be  glad  in  it.  He  presents  something 
explicit,  something  definite.  That  specific  day  is 
Sunday,  the  day  the  Lord  hath  made.  !N'ot  a  day 
of  pagan  or  papal  institution;  but  the  day  the  Lord 
hath  made. 

"If  Sunday  is  to  become  the  unchangeable,  en- 
during Sabbath  of  the  Bible,  there  ought  to  be  evi- 
dence of  the  suspension  or  abrogation  of  the  change- 
able Sabbaths  of  the  Jewish  dispensation."  That 
is  true,  and  the  Bible  satisfies  that  expectation 
thoroughly. 

God,  through  Moses,  instituted  "oblations,"  the 
offering  of  "incense,"  the  observance  of  the  "first 
day  of  the  month,"  the  keeping  of  "Sabbaths,"  and 
the  "calling  of  assemblies."  But  the  children  of 
Israel  had  so  corrupted  and  perverted  all  of  those 


174  Sunday  the  Tkue  Sabbath. 

things,  that  Isaiah  records  God^s  displeasure  about 
their  abuse,  in  the  following  significant  words: 

"Bring  no  more  vain  oblations;  incense  is  an 
abomination  unto  me;  the  new  months  and  Sab- 
baths, the  calling  of  assemblies,  I  can  not  away 
with ;  it  is  iniquity,  even  the  solemn  meeting.  Your 
new  months  and  your  appointed  feasts  my  soul 
hateth;  they  are  a  trouble  unto  me;  I  am  weary  to 
bear  them^."  ^ 

God's  dissatisfaction  with  their  misuse  of  his  in- 
stitutions is  very  apparent  in  the  above  words  of 
the  prophet.  They  give  sufficient  ground  to  expect 
that  God  will  remove  the  things  he  is  so  much  dis- 
pleased with.  Hosea  records  the  promise  of  Je- 
hovah, that  He  will  remove  all  of  those  things. 
God  said,  "I  will  also  cause  all  her  mirth  to  cease, 
her  feast  days,  her  new  months,  and  her  Sab- 
baths," ^  etc.  God  does  not  predict  that  the  Pope 
of  Kome,  or  Constantine,  or  the  translators  of  the 
Douay  Bible,  or  some  Church  Council  will  cause 
all  those  things  to  cease.  He  says,  "7  will  cause 
them  all  to  cease."  When  God  promises  that  he 
will  do  a  certain  thing,  we  may  depend  on  it,  that 
that  thing  mil  be  done. 


Christian  Sabbath  Positively.  175 

The  thing  for  us,  then,  to  do  is  to  look  through 
i.lis  Word,  to  find  where  and  when  he  fulfilled  that 
promise.  Paul  tells  us  that  Christ  "abolished  in  his 
flesh  the  enmity,  the  law  of  commandments,  con- 
tained in  ordinances.''  ^  Some  persons  are  shocked 
at  the  lightest  intimation  about  abolishing  the  Ten 
Commandments. 

Whenever  a  new  law  is  made  upon  a  given 
subject,  former  laws  are  repealed  or  abrogated  in 
favor  of  the  new  law.  God  has  given  us  the  pre- 
cedent for  so  doing. 

When  God  gave  the  children  of  Israel  a  Sab- 
bath law  at  Sinai,  he  released  them  from  both  the 
Egyptian  Friday  Sabbath  keeping  and  the  Edenic 
Sunday  Sabbath  keeping,  and  required  them  to 
keep  the  system  of  fixed-date  Sabbaths  only.  So,  if 
he  shall  abolish  that  law  of  commandments,  he  cer- 
tainly will  not  do  so  until  he  is  ready  to  have  it 
followed  by  another,  and  a  better  one.  He  gave 
Moses  "the  words  of  the  Covenant,  the  Ten  Com- 
mandments at  Mount  Sinai,  twelve  weeks  after  he 
had  caused  Moses  to  record  the  words  of  the  cove- 
nant which  had  been  given  to  Adam  in  Eden,  and 
which  applied  to  the  patriarchs.    But  God  caused 


176  Sunday  the  Teue  Sabbath. 

Moses  to  be  very  explicit  in  making  known  the  dis- 
tinctness, the  separateness,  between  the  covenant 
given  to  Adam  and  the  fathers,  and  the  covenant 
made  with  the  children  of  Israel.  Hence,  Moses 
said  of  the  covenant  that  God  wrote  upon  the  tables 
of  stone  for  the  children  of  Israel,  that  "The  Lord 
made  not  this  covenant  with  our  fathers,  but  with 
uSf  even  us,  who  are  all  of  us  here  alive  this  day."  ^ 
So  when  God  wants  us  to  understand  about  the 
third  covenant,  the  covenant  that  shall  supplant 
the  one  written  in  stones,  he  caused  Paul  to  be  very 
explicit  in  his  statements  about  that  "new  cove- 
nant.'^ Hence  he  had  Paul  teach  that  Christ  "abol- 
ished [blotted  out,  took  out  of  the  way]  the  cove- 
nant made  with  the  children  of  Israel,  the  law  of 
commandments  contained  in  ordinances,''  and  then 
just  as  explicitly  taught  the  institution  of  the 
"new,"  and  showed  that  it  is  not  "according  to  the 
first  covenant"  that  God  "made  with  the  children 
of  Israel." 

God  manifested  the  preciousness  of  the  "new 
covenant,"  by  the  material  upon  which  it  should  be 
written,  "on  the  fleshly  tables  of  the  heart,"  and 
not  in  stone.    Hence  Paul  says:  "This  is  the  cove- 


Christian  Sabbath  Positively.  177 

nant  tliat  I  will  make  with,  the  house  of  Israel  after 
those  days,  saith  the  Lord;  I  will  put  my  laws  in 
their  mind,  and  write  them  in  their  hearts  J'  ^  Paul, 
speaking  of  Christ,  says,  "He  is  the  Mediator  of  a 
better  covenant,"  a  better  covenant  than  the  one 
in  the  stones,  "established  upon  better  promises. 
For  if  that  first  covenant  had  been  faultless"  (the 
covenant  written  on  the  stones),  "then  should  no 
place  have  been  sought  for  the  second."  God  made 
the  first  covenant  with  the  children  of  Israel  at 
Sinai,  and  wrote  the  words  of  that  covenant  in 
tables  of  stone;  but  Paul  shows  th.at  God  will  make 
a  "second  covenant,"  or  decalogue,  with  the  chil- 
dren of  Israel.  If  God  makes  new  Ten  Command- 
ments, there  must  be  ten  of  those  commandments. 
Hence  those  who  argue  that  there  is  "no  Sahhath 
in  the  Christian  dispensation"  will  find  in  their 
creed  no  place  for  God's  Fourth  Commandment 
in  his  new  Decalogue.  God  does  not  move  back- 
ward, but  forward.  Each  dispensation  is  an  ad- 
vance upon  the  preceding  one.  The  !N'ew  Testa- 
ment with  its  new  covenant  is  an  advance  (not  a 
retrogression)  over  everything  before  it.  Hence 
the  "new  covenant"  must  be  complete;  must  have 
12 


178  Sunday  the  Tkue  Sabbath. 

the  full  "ten  words/'  and  therefore  must  have  a 
Sabbath  commandment.  Please  take  notice  that 
this  new  Decalogue  was  not  to  be  written  with  ink 
on  paper  or  on  stone  in  a  complete  table  or  body; 
but  written  in  our  hearts  by  the  Holy  Spirit.  Note 
also  here,  that  the  Holy  Spirit  has  written  the 
Sunday  Sabbath-keeping  into  every  really  spirit- 
ually-minded heart  in  every  century  for  over  eigh- 
teen centuries  since  the  resurrection.  But  while 
the  "new  covenant"  is  not  written  in  a  formal 
table,  each  one  of  the  ten  is  explicitly  taught  in  the 
"New  Testament.*^  y  But  I  return  to  my  allusion  to 
Paul's  teaching  to  the  Hebrews.  He  continues, 
saying,  "I  will  make  a  new  covenant  with  the 
house  of  Israel"  (then  a  second  covenant  with 
them).  Is  this  second  covenant  with  the  Israelites 
according  to  the  one  God  wrote  in  the  tables  of 
stone  ? 

"ISTot  according  to  the  covenant  that  I  made 
with  their  fathers  when  I  took  them  by  the  hand 
to  lead  them  out  of  the  land  of  Egypt."  Did  God 
disregard  them,  and  the  covenant  that  he  made 
with  them  then;  and  if  so,  why?  "Because  they 
continued  not  in  my  covenant,  and  I  regarded  them 


Christian  Sabbath  Positively.  179 

not,  saith  the  Lord.''  But  what  will  become  of  the 
old  covenant  written  in  the  tables  of  stone,  if  a 
new  covenant  is  to  be  given?  "In  that  he  hath 
made  a  new  covenant,  he  hath  made  the  first  old."  ^ 
"What  was  done  with  the  old  covenant?  Christ 
abolished — blotted  out,  took  out  of  the  way^ — 
the  old  covenant. 

I  now  return  to  Hosea,  who  says  God  will  cause 
all  the  Sabbaths  to  cease  which  God  had  given  to 
the  Jews.^^  If  God  took  all  the  Jewish  Sabbaths 
away,  they  had  none  left.  Therefore  if,  as  some 
contend,  they  had  a  few  "annual  Sabbaths"  and 
fifty-two  weekly  Sabbaths,  and  God  caused  them 
all  to  cease,  he  did  not  stop  with  taking  away  the 
few  "annual  Sabbaths,"  and  leaving  the  fifty-two 
weekly  Sabbaths.  All  is  not  embraced  in  a  small 
minority,  nor  yet  in  a  majority.  All  embraces  each 
and  every  one,  so  that  when  all  cease,  none  will 
continue  to  exist  or  remain. 

Then  since  every  Jewish  Sabbath  is  to  cease, 
and  since  God  says,  "I  will  cause  them  all  to  cease," 
we  must  not  look  among  the  doubtful,  contradictory 
statements  of  Jesuits,  to  find  if  the  pope,  or  the 
Catholic  Church,  or  the  Eoman  emperor,  did  not 


180  Sunday  the  True  Sabbath. 

change  tlie  Sabbath;  but  come  to  the  Trutb.  ^^My 
Word  is  Truth."  Ask  Paul  who  caused  all  those 
Sabbaths  to  cease. 

Speaking  of  what  Christ  did,  Paul  says,  he, 
having  ^^blotted  out  the  handwriting  of  ordinances, 
.  ,  .  and  took  it  out  of  the  way."  ^^  When  did 
Christ  do  that?  '':N'ailing  it  to  his  cross."  ^^  But 
were  not  the  Ten  Commandments,  particularly  the 
Sabbath,  a  "perpetual  statute"  that  would  not  be 
removed?  It  was  "a  perpetual  covenant  .  .  . 
throughout  their  generations,"  ^^  There  has  been 
no  record  of  their  generations  since  the  crucifixion. 
Their  generations  (plural)  led  up  to  ^Hlie  gener- 
ation^^ (singular).  Matthew's  Gospel  is  the  "book 
of  tlie  generation  of  Jesus  Christ,''^  ^^  Their  Sab- 
bath was  a  perpetual  statute  throughout  their  gen- 
erations. Their  Sabbaths  were  reckoned  correctly 
all  the  way  throughout  their  generations.  They 
were  on  Saturday  in  the  year  of  the  Exodus,  and 
on  Saturday  at  the  time  of  the  crucifixion,  and  ac- 
cording to  the  Septuagint  Chronology,  as  given  in 
McClintock  &  Strong^s  Cyclopedia,  Volume  II. 
There  were  just  1,680  years  intervening  between 
the  Exodus  and  the  resurrection  (1680^7=240); 


Cheistiai^  Sabbath  Positively.  181 

hence  there  were  just  240  complete  septenary  revo- 
lutions, or  each  day  of  our  week  had  been  honored 
as  being  the  Sabbath-day  for  a  year  240  times. 
But  when  these  cycles  complete  the  240th  round, 
Christ  nailed  the  Sabbaths  of  the  Jews  to  his  cross 
with  the  rest  of  the  ceremonial,  typical  system  of 
which  they  were  the  central  or  chief  part. 

Notice  another  statement  of  Paul  in  this  connec- 
tion. He  says  of  the  Jewish  Sabbaths,  that  they 
"were  a  shadow  of  good  things  to  come.''  ^*  A 
shadow  is  forecast  by  a  body.  The  body  and  the 
shadow  forecast  by  the  body  are  not  the  same.  ITo 
woman  would  marry  "the  shadow"  of  the  finest 
man  living.  'No  man  would  marry  a  shadow  of  the 
woman  of  his  love.  Seventh-day  Adyentists  think 
they  have  the  real  Sabbath;  but,  unfortunately, 
they  do  not  even  have  the  shadow  of  the  real  Sab- 
hath.  The  shadow  of  the  real  Sabbath  was  kept 
by  Christ  during  his  public  ministry  on  Wednes- 
days, Thursdays,  and  Fridays;  and  for  seven  weeks 
less  than  a  year  on  Saturdays.  The  Saturdarians, 
having  gotten  so  far  away  from  the  truth,  have  lost 
even  the  shadow,  and  keep  Saturday,  which  never 
was  an  enduring  Bible  Sabbath,    Paul  continues, 


182  Sunday  the  Teue  Sabbath. 

by  saying  that  "tlie  body  is  of  Christ."  ^*  He  does 
not  say  the  body  "is  Christ;"  but  is  "of  Christ." 
Christ's  Sabbath  is  therefore  the  real  Sabbath — 
the  body — of  which  the  Jewish  weekly  Sabbaths 
were  the  shadow. 

This  leads  us  to  ask  Paul  if  there  then  "remain- 
eth  a  Sabbath-keeping  to  the  people  of  God." 
Paul  says,  "There  remaineth  therefore  a  Sabbath- 
keeping  to  the  people  of  God."  ^^  But  some  one 
may  say,  "The  Bible  says,  There  remaineth  there- 
fore a  rest  to  the  people  of  God.'  "  True,  the 
Authorized  Version  does  say  that;  but  the  Amer- 
ican translators  put  "the  keeping  of  a  Sabbath"  in 
the  margin  as  a  better  translation  of  the  Greek 
word  (TaPfSaTKTfxos.  I  would  call  your  attention  to 
the  fact  that  o-a^/Saria-ftos  does  not  occur  in  any 
other  place  in  the  ISTew  Testament.  ]^ote  next 
that  Paul  uses  one  word  uniformly  through  the 
fourth  chapter  of  Hebrews  to  express  temporal  and 
spiritual  "rest"  here,  and  the  "rest"  eternal.  But 
when  he  turns  to  discuss  the  recurrent  day  of  rest, 
or  the  rest  day,  he  introduces  a  distinctly  different 
Greek  Word. 

I  introduce  to  your  attention  the  comment  on 


Christian  Sabbath  Positively.  183 

a-apl^aTKTfjLos  bj  J.  ]^.  Andrews.  He  says:  **There 
remaineth  therefore  a  rest  [Greek  o-a/J^artcr/Ao?, 
literally  'a  keeping  of  tlie  Sabbath']  to  the  people 
of  God." 

In  his  footnotes  he  continues:  "The  margin 
renders  it  ^a  keeping  of  the  Sabbath.'  Liddell 
and  Scott  define  o-a/J/Sartcr/Aos  ^a  keeping  of  the  Sab- 
bath.' They  give  no  other  definition,  but  derive 
it  from  the  verb,  Sahhatizo,  which  they  define  by 
these  words  only,  ^to  keep  the  Sabbath.'  Schre- 
velius  defines  Sahhatismos  by  this  one  phrase,  'ob- 
servance of  the  Sabbath.'  He  also  derives  it  from 
Sahhatizo.^^  Mr.  Smith  then  concludes  thus:  ^'Sab- 
hatismos  is  therefore  the  noun  in  Greek,  which  sig- 
nifies the  act  of  SabhatJi-lceeping,  while  Sahhatizo^ 
from  which  it  is  derived,  is  the  verb  which  expresses 
that  act.25 

Since,  then,  Mr.  J.  "N.  Andrews,  the  leading  his- 
torian of  the  Adventist  Church,  proves  by  two  such 
competent  witnesses  the  correctness  of  my  render- 
ing of  the  passage,  I  desist  from  the  multiplication 
of  authorities  to  prove  that  Paul  taught  the  Jewish 
Christians  that,  "There  remaineth  therefore  a  Sab- 
bath-keeping to  the  people  of  God,"  notwithstand- 


184     Sunday  the  True  Sabbath. 

ing  the  total  abrogation  of  all  Jewish.  Sabbaths  at 
the  crucifixion  of  Christ. 

Some  seek  to  rob  Christianity  of  a  Sabbath-day 
by  construing  the  word  "remaineth"  to  mean  some- 
thing awaiting  us  in  heaven  after  the  close  of  this 
life.  But  that  Greek  word  admits  of  no  such  in- 
terpretation. Its  primary  meaning  is  "something 
left  behind;"  not  something  in  the  distant  future, 
but  something  left  and  existing  now,  and  not  some- 
thing to  be  anticipated.  The  existence  of  a  heav- 
enly rest  in  the  great  beyond  is  abundantly  proven 
by  many  unanswerable  proofs,  but  not  by  Hebrews 
iv,  9. 

In  every  age  Christian  people  can  accept  that 
passage,  and  be  assured  that  there  remaineth — con- 
tinueth  to  remain — a  Sabbath-keeping  to  the  people 
of  God. 

We  shall  now  pass  back  to  notice  Christ's  inter- 
pretation of  the  signification  of  David's  statement, 
"This  is  the  day  the  Lord  hath  made."  During  the 
latter  part  of  Christ's  public  ministry,  as  the  time 
drew  on  toward  his  crucifixion  and  resurrection, 
and  the  chief  priests  and  Pharisees  were  counseling 
against  him,  and  ever  seeking  to  entrap  him,  he 


Cheistian  Sabbath  Positively.         185 

said  to  them,  "Hear  another  parable,"  and  then 
related  the  parable  of  the  lord  who  planted  out 
a  vineyard,  and  let  it  out  to  husbandmen,  and  went 
into  a  far  country;  and  who  sent  servants,  one  after 
another,  in  vain  to  receive  of  the  fruit  of  the  vine- 
yard. But  the  husbandmen  stoned  or  killed  those 
servants.  Last  of  all,  the  lord  of  the  vineyard 
sent  his  only  son,  whom  the  husbandmen  killed 
also.  Then  Christ  asked  those  chief  priests  and 
Pharisees,  "When  the  lord  therefore  of  the  vine- 
yard cometh,  what  will  he  do  unto  those  husband- 
men?'' The  chief  priests  and  Pharisees  say  unto 
Christ,  "He  will  miserably  destroy  those  wicked 
men,  and  will  let  out  his  vineyard  unto  other  hus- 
bandmen, which  shall  render  him  the  fruits  in  their 
seasons."  Then  Christ  referred  them  to  my  text 
and  the  preceding  context  by  asking  them,  "Did  ye 
never  read  in  the  Scriptures,  The  stone  which  the 
builders  rejected,  the  same  is  become  the  head- 
stone of  the  comer?"  etc.  In  that  quotation,  in 
connection  with  the  parable,  particularly  in  relation 
to  their  killing  the  "only  son"  of  the  lord  of  the 
vineyard,  he  is  showing  that  the  killing  of  the  son 
and  the  casting  out  or  rejection  of  the  stone,  are 


186  Sunday  the  Teue  Sabbath. 

identical.  He  therefore  teaches  them  that  when 
you  crucify  me  (the  Son)  you  are  rejecting  the 
stone.  Then  the  proper  inference  is,  that  since 
Christ's  crucifixion  is  the  rejection  of  the  stone,  his 
resurrection  will  be  the  selection  of  the  stone,  and 
thereby  causing  it  "to  become  the  headstone  of  the 
comer.''  ^'This  is  the  day  the  Lord  hath  made;  we 
will  rejoice  and  be  glad  in  it."  ^^  That  is,  the  day 
upon  which  God  shall  resurrect  that  stone  is  ^Hhe 
day  the  Lord  hath  made." 

The  chief  priests  and  Pharisees  had  condemned 
themselves,  before  realizing  the  true  meaning  of  the 
parable.  But  after  Christ  brings  forward  those 
words  of  David,  and  shows  their  evident  meaning 
to  those  would-be  detectives,  he  turns  upon  them 
with  an  application  of  their  own  sentence  upon 
them,  saying,  "Therefore  I  say  unto  you.  The  king- 
dom of  God  shall  be  taken  away  from  you,  and 
shall  be  given  to  a  nation  bringing  forth  the  fruits 
thereof."  ^'^    (See  also  the  parallel  passages.) 

Peter  also  makes  clear  Christ's  interpretation  of 
Psalm  cxviii,  22-24,  in  his  reply  to  his  accusers 
after  Pentecost.  He  says:  "Be  it  known  to  you  all, 
and  to  all  the  people  of  Israel,  that  by  the  name  of 


Christian  Sabbath  Positively.  187 

Jesus  Christ  of  ^Nazareth,  whom  ye  crucified"  (you 
thereby  cast  that  stone  out),  "whom  God  raised 
from  the  dead''  (God  selected  that  stone  and  made 
it  the  headstone  of  the  corner)  "by  him  doth  this 
man  stand  here  before  you  whole."  You  may 
charge  me  with  reading  too  much  into  the  words 
of  Peter  in  order  to  show  that  the  day  God  raised 
him  up  was  the  selection  of  the  stone,  and  hence 
the  day  the  Lord  hath  made.  So  I  call  you  to 
notice  Peter's  own  words,  "This  is  the  Stone  which 
was  set  at  naught  by  you  builders,  which  is  become 
the  headstone  of  the  corner."  ^^ 

My  interpretation  now  is  made  clear,  Christ 
and  Peter  proving  clearly  that  the  Stone  was 
Christ;  that  the  crucifixion  was  the  rejection  by  the 
builders;  that  the  resurrection  was  the  selection. 
The  selection  was  the  climax.  And  therefore  "this 
is  the  day  the  Lord  hath  made;  we  will  rejoice  and 
be  glad  in  it." 

When  Christ,  in  the  above  parable,  said,  "The 
kingdom  of  God  shall  be  taken  away  from  you," 
he  clearly  intimated  that  he  would  take  away  their 
Church,  with  its  Sabbath  and  sacraments. 

But  I  point  you  to  John  for  more  certain  proof 


188  Sunday  the  True  Sabbath. 

that  Christ  taught  the  removal  of  their  Sabbath 
and  the  institution  of  another.  On  Thursday,  Abib 
15,  at  the  Feast  of  the  Passover,  in  the  city  of  Jeru- 
salem, Christ  healed  the  man  who  had  an  infirmity 
of  thirty  and  eight  years'  standing,  "and  the  same 
day  was  the  Sabbath."  The  Jews  tried  to  construe 
Christ's  action  into  a  violation  of  the  law.  But 
Christ  proved  that  his  action  was  in  harmony  with 
the  true  design  of  Sabbath-keeping.  Then,  to  their 
utter  consternation,  Christ  said,  "The  Father  work- 
eth  hitherto,  and  I  work."  ^^  The  Jews  became  en- 
raged, and  tried  to  arouse  the  people  against  Christ 
on  the  ground  that  Christ  was  a  blasphemer,  by 
making  himself  equal  with  God.  He  showed  them 
that,  as  in  the  past,  God  worked,  and  then  rested 
and  instituted  a  Sabbath  in  remembrance  of  that 
rest.  "I  am  now  working,  and  when  my  work  is 
done  I  will  rest  and  have  my  Sabbath,  in  commem- 
oration of  my  rest." 

Hence  the  Jews  followed  him  as  he  left  Jeru- 
salem, and  on  the  "second  first  Sabbath,"  ^^  or  Abib 
22,  which  also  was  on  Thursday  that  year,  the 
disciples  were  hungry,  and  ate  of  the  ripe  com  to 
satisfy  their  hunger,  and  were  charged  by  the  Jews 


Christian  Sabbath  Positively.  189 

with  desecrating  the  Sabbath.  Christ  defended 
their  conduct  as  being  compatible  with  the  Fourth 
Commandment.  But  knowing  that  it  was  the  an- 
nouncement on  the  preceding  Sabbath  that  he  in- 
tended to  change  the  Sabbath  that  had  aroused  the 
Jews,  he  closed  the  episode  by  assuring  the  Jews,  to 
their  further  discomfort,  that  "the  Son  of  man  is 
Lord  also  of  the  Sabbath-day.''  ^^ 

Paul,  about  thirty-three  years  later,  in  teaching 
the  converted  ones  of  those  Jews  about  the  Chris- 
tian Sabbath  not  being  identical  with  the  Jewish 
Sabbath,  reminded  them  that  if  Jesus  had  given 
them  rest,  then  the  Lord  would  not  afterward 
have  spoken  of  cmother  day. 

ISTone  can  find  rest  without  faith.  Por  "without 
faith  it  is  impossible  to  please  him.  Por  he  that 
cometh  to  God  must  believe  that  he  is,  and  that  he 
is  a  rewarder  of  them  that  diligently  seek  him."  ^^ 
Those  wicked,  murderous  Jews  did  not  believe  on 
Christ,  but  were  doing  all  they  knew  how  to  do  to 
obtain  his  crucifixion.  Hence  they  found  no  rest 
of  soul.  Therefore,  they  had  no  hope  of  the  rest 
eternal,  and  had  no  right  to  a  day  commemorative 
of  the  rest,  present  and  eternal.    Therefore  Christ 


190  Sunday  the  True  Sabbath. 

spoke  of  "another  day,"  by  saying,  "The  Father 
worketh  hitherto,  and  I  work,"  and  by  the  strongest 
possible  intimation  said,  As  God  rested  and  gave 
a  Sabbath,  so  I  shall  rest  and  institute  a  Sabbath 
to  commemorate  my  rest.  Paul  continued  the  ex- 
planation of  that  "other  day,"  and  said,  "There 
remaineth  therefore  a  Sabbath-keeping  to  the  peo- 
ple of  God.  Eor  he  that  is  entered  into  his  rest" 
(Jesus  Christ),  "he  also  hath  ceased  from  his  works, 
as  God  did  from  his." 

When  did  Christ  cease  from  his  work?  ITot 
until  his  work  of  redeeming  the  world  and  proving 
that  he  was  the  Messiah  was  completed. 

Suppose  that  Christ  should  not  have  risen  from 
the  dead,  then  what? 

"If  Christ  be  not  i-isen,  then  is  our  preaching 
vain,  and  your  faith  is  also  vain."  ^^  "If  Christ  be 
not  raised,  your  faith  is  vain;  and  ye  are  yet  in 
your  sins."  ^^ 

But  many  have  believed  on  him  and  died  satis- 
fied, expecting  to  rise  and  be  with  Christ.  But  if 
Christ  rose  not  from  the  dead,  "then  they  also  that 
are  fallen  asleep  in  him  are  perished."  ^^ 

The  above  cited  passages  prove  that  Christ's 


Christian  Sabbath  Positively.  191 

whole  scheme  of  redemption  was  only  failure — 
unless  he  should  rise.  But  if  he  rose  from  the  dead, 
he  was  indeed  the  Savior  of  the  world.  Then  his 
worlc  reaches  its  completion  on  Sunday  morning, 
when  he  burst  the  bands  of  death  and  rose 
triumphant  over  the  grave.  "There  remaineth 
therefore  a  Sabbath -keeping  to  the  people  of 
God."  What  do  we  commemorate  by  it?  or  what 
is  it  for?  ''For  he  that  is  entered  into  his  rest,  he 
also  hath  ceased  from  his  own  work,  as  God  did 
from  his."  ^^ 

A  purpose  in  Christian  Sabbath-keeping  is,  that 
the  day  shall  have  in  it  memories  which  will  be 
productive  of  rejoicing,  or  of  gladness.  Hence  we 
should  contrast  the  days  held  forth  for  our  accept- 
ance as  the  Sabbath  to  find  which  will  be  best  cal- 
culated to  cause  us  to  rejoice  and  be  glad. 

As  we  study  Saturday  in  its  relation  to  Christ, 
we  pass  back  to  the  Saturday  in  which  Christ  lay 
in  the  grave.  There  was  no  ability  left  in  the  hearts 
of  the  followers  of  Christ  to  feast  on  the  day  he 
lay  in  the  gTave.  As  they  thought  of  and  brooded 
over  the  disappointment  and  sorrow  brought  to 
them  through   Christ's   betrayal   and   crucifixion, 


192  Sunday  the  Teue  Sabbath. 

their  sense  of  loss  rapidly  increased;  so  that  their 
sadness  was  much  more  keen  on  that  Saturday  than 
it  had  been  on  the  day  of  the  crucifixion.  !N'o  day 
in  all  the  history  of  Christianity  contains  such  sor- 
row-producing memories  as  the  Saturday  in  which 
death  held  Christ  in  chains.  On  the  other  hand, 
there  has  never  been  a  day  in  the  history  of  the 
devil,  in  which  he  and  his  angels  were  so  rejoiced, 
as  the  Saturday  in  which  Christ  lay  in  the  tomb. 
One  author  says,  "Hell  held  high  carnival"  on  that 
Saturday.  Is  it  appropriate  for  devout  Christians 
to  rejoice  in  the  day  of  greatest  humility  to  Christ, 
and  greatest  sorrow  to  the  Church?  Or  to  join 
hands  with  our  arch  enemy  in  rejoicing  over  the 
day  of  Christ's  seeming  defeat? 

0  no!  dear  readers.  Saturday's  memories  pre- 
clude forever  making  it  again  a  day  of  rejoicing 
to  Christians.  We  will  turn  to  the  memories  of 
Sunday.  But,  first,  I  will  introduce  to  you  a 
prophecy  by  Malachi.  "Unto  you  that  fear  my 
name  shall  the  Sun  of  righteousness  arise  with 
healing  in  his  wings."  ^^ 

The  Marys  and  others  spent  the  Saturday  in 
intensest  grief,  which  continued  even  into  Sunday 


Chbistian  Sabbath  Positively.  193 

morning.  Thinking  that  Christ  was  still  in  the 
tomb  they  repaired  thither,  in  the  hope  that  they 
might  be  permitted  to  anoint  him  with  the  spices 
and  ointment  which  they  had  made  ready  on  the 
preceding  Friday  evening.  They  came  with  fear 
and  trembling  to  the  sepulcher.  They  wondered 
as  to  who  should  roll  the  great  stone  away.  When 
they  saw  that  it  was  already  removed,  their  sus- 
picions were  aroused  and  their  grief  intensified. 
They  cautiously  approached  the  sepulcher,  and 
peeped  into  the  tomb  to  find  that  Christ,  too,  was 
gone.  Out  of  the  bitterness  of  their  souls  they 
appealed  to  a  person  whom  they  supposed  to  have 
been  the  gardener,  and  with  all  of  the  earnestness 
capable  to  those  loving  hearts  they  pleaded  with 
the  person  to  reveal  the  place  to  which  Christ  had 
been  removed.  In  that  climax  of  darkness  the  Sun 
of  righteousness,  with  all  the  tenderness  and  love 
of  which  he  alone  was  capable,  spoke  that  familiar 
"Mary!''  Light  as  of  the  noonday  flashed  over 
Mary's  whole  being,  as  she  recognized  the  Sun 
of  righteousness  as  '^My  Master  F'  Some  light 
dawned  into  the  hearts  of  two  of  the  disciples  that 
afternoon  sls  Christ  walked  and  talked  with  them, 
13 


194:  SuiTOAY   THE    TeUE    SaBBATH. 

But  "in  the  evening  of  tliat  same  Sabbath-day"  ^^ 
ten  of  the  disciples  were  together,  with  the  doors 
locked,  for  fear  of  the  Jews,  when  Christ  came  into 
their  presence  and  said,  "Peace  to  you."  Their 
darkness  of  heart  was  upon  that  first  Christian  Sab- 
bath evening  transformed  into  light  from  the 
throne  of  God.  The  Sun  of  righteousness  had  in- 
deed risen  with  healing  in  his  wings.  During  the 
week  that  followed,  the  ten  met  doubting  Thomas, 
and  tried  to  persuade  him  of  the  reality  of  Christ's 
resurrection;  but  all  to  no  purpose,  for  he  persisted 
in  doubting  and  in  saying,  "Unless  I  put  my  fingers 
in  the  prints  of  the  nails,  and  thrust  my  hand  into 
his  side,  I  will  not  believe  r  iNext  Sunday  evening 
the  eleven  met,  including  Thomas,  when  Jesus  said : 
'^Thomas,  come;  put  your  fingers  in  the  nail-prints; 
thrust  your  hand  into  my  side:  Feel  of  me;  a  spirit 
hath  not  flesh  and  bones  as  you  see  me  have."  The 
great  doubter  had  such  an  effulgence  of  light  from 
their  newly-recognized  Sun  of  righteousness,  that 
he  boldly  announced  his  faith  in  the  risen  Savior. 
We  now  pass  on  six  weeks,  to  the  seventh  Sunday 
Sabbath  of  the  Christian  dispensation — the  Pente- 
cost Simday  of  Acts  ii;  when  three  thousand  mur- 


Christian  Sabbath  Positively.  195 

derous  Jews  came  in  contact  witli  tliat  wonderful 
Sun,  through  the  agency  of  the  Holy  Spirit,  and 
the  one  hundred  and  twenty  faithful  witnesses  to 
have  the  blackness,  the  awful  darkness  of  sin, 
changed  into  the  light  of  heaven  by  the  Sun  of 
righteousness.  Here  the  lines  all  converge,  and  the 
creation,  the  Jewish  and  the  Christian  Sabbath,  all 
coincide  and  run  parallel  for  one  year.  From  that 
Sunday  Sabbath  to  the  present,  Christ  has  met  and 
illuminated  by  his  presence  his  faithful  disciples 
upon  every  Sunday  Sabbath.  Christ  will  continue 
thus  to  bless  the  Sunday  Sabbath  with  his  presence 
until  it  shall  become  the  one  and  only  Sabbath  of 
the  whole  world. 

As  we  look  through  the  types — back  to  Egypt, 
on  Friday,  Abib  14,  about  three  P.  M.,  the  blood 
of  the  first  lamb  was  shed.  In  exact,  literal,  perfect 
fulfillment  of  the  type,  Jesus  Christ,  the  Lamb  of 
God,  expired  on  the  cross  on  Mount  Calvary,  on 
Friday  (the  same  day  of  the  week),  Abib  14  (the 
same  month,  and  the  same  day  of  the  month),  at 
three  P.  M.  (the  same  hour  in  the  day),  thereby 
demonstrating  himself  to  be  that  Lamb. 

A  score  of  passages  required  him  to  rise  the 


196  Sunday  the  True  Sabbath. 

third  day,  according  to  the  Scriptures.  The  first 
use  of  "the  third  day"  is  in  Exodus,  where  Moses 
and  the  Israelites  arrived  at  Sinai,  on  Friday, 
Sivan  3.  Moses  went  into  the  mount  to  pray.  God 
said,  "Return  to  the  people  and  sanctify  them  to- 
day, and  to-morrow,  and  let  them  be  ready  against 
the  third  day;  for  the  third  day  the  Lord  will  appear 
upon  Mount  Sinai  in  the  presence  of  all  the  peo- 
ple"— to-day  (Friday),  to-morrow  (Saturday),  the 
third  day  (Sunday). 

"And  it  came  to  pass"  on  the  third  day  in  the 
morning  (i.  e.,  Sunday  morning)  the  Lord  appeared 
upon  Mount  Sinai,  in  the  presence  of  all  the  people. 
The  time  required  for  the  Israelites  to  break  camp 
on  that  Friday  and  travel  to  Sinai,  and  for  Moses 
to  repair  to  the  mount  and  pray,  and  then  to  return, 
must  have  taken  until  noon  or  later,  so  that  the 
three  days  are  embraced  in  the  time  from  Friday 
noon  (or  later)  to  Sunday  morning.  So  Christ  was 
crucified  and  buried,  and  lay  in  the  grave  Friday 
(to-day)  and  Saturday  (to-morrow),  and  rose  on 
Sunday  morning  (the  third  day  according  to  the 
Scriptures). 

But  there  is  another  type  to  be  studied,  which 


Christian  Sabbath  Positively.         197 

confirms  the  teaching  of  the  Eastern  Church,  that 
"Christ  was  crucified  on  Abib  14,  and  rose  on 
Abib  16  in  the  morning."  The  figure  is  that  of 
the  "first-fruits."  On  the  second  day  of  the  feast 
of  unleavened  bread,  the  16th  day  of  Abib  or 
iNisan,  the  first  sheaf  of  ripe  grain  was  to  be  waved 
before  the  Lord.  With  that  day,  Abib  16,  the 
harvest  was  to  begin.  The  command  was,  "Honor 
the  Lord  with  thy  substance,  and  with  the  first- 
fruits  of  all  thine  increase."  The  promise  was,  "So 
shall  thy  barns  be  filled  with  plenty,  and  thy  presses 
shall  burst  forth  with  new  wine."  ^^ 

In  regard  to  the  promises  of  God,  Joshua  said 
upon  his  death-bed,  "Of  all  the  words  the  Lord  hath 
promised,  not  one  of  them  hath  failed."  The  law 
of  first-fruits,  then,  was  strictly  kept  by  the  Lord 
and  by  the  people.  They  were  taught  not  to  shell 
out  even  a  head  of  barley  and  eat  it,  until  after 
they  had  presented  the  choicest  sheaf  to  the  priest, 
to  be  waved  in  the  temple  before  the  Lord  on 
Abib  16. 

When  the  people  were  true  to  God,  God  blessed 
the  crops  by  giving  the  proper  rains  in  due  season. 
He  allowed  the  crops  to  mature  properly.     Then 


198  Sunday  the  Tetje  Sabbath. 

wlien  honored  witli  tlie  first-fruits  sTieaf,  God  did 
not  permit  floods,  storms,  or  enemies  to  destroy 
tlie  harvest.  But  they  were  blessed  with  seedtime 
and  harvest.  They  were  permitted  during  the  next 
seven  weeks  to  reap,  thresh,  and  garner  the  whole 
harvest,  because  they  had  honored  the  Lord  with 
the  first-fruits. 

So  through  centuries  God  prepared  the  Jews  to 
learn  the  beautiful  and  blessed  lesson  about  the 
harvest  of  resurrected  human  beings.  Upon  Alih 
16,  Sunday  {in  that  year),  Christ  rose  from  the 
dead.  And  Paul  said:  ^^Now  is  Christ  risen  from 
the  dead,  and  become  the  first-fruits  of  them  that 
slept.  Tor  since  by  man  came  death,  by  man  came 
also  the  resurrection  from  the  dead.  For  as  in 
Adam  all  die,  so  in  Christ  shall  all  be  made  alive. 
But  every  man  in  his  own  order;  Christ  the  first- 
fruits,  and  afterward  they  that  are  Christ's  at  his 
coming.''  ^^ 

Before  the  resurrection  there  had  been  doubts. 
Persons  would  ask,  "If  a  man  die,  shall  he  live 
again?"  On  Thursday  night  before  the  crucifixion 
Christ  tried  to  comfort  his  disciples  with  the 
thought  of  the  necessity  of  his  going  away  that  he 


Christian  Sabbath  Positively.         199 

mlglit  send  tlie  Comforter,  but  more  particularly 
with  the  assurance  that,  I  go  to  prepare  a  place  for 
you,  and  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again;  that  where  I  am,  there  ye  shall  he  also. 
Therefore  Paul  assures  us  that  Christ  is  risen  from 
the  dead,  and  become  the  first-fruits  of  them  that 
slept. 

Therefore,  through  Christ's  resurrection  we 
learn  that  "in  Christ  shall  all  be  made  alive." 
Hence  there  is  no  longer  any  room  to  doubt  the 
future  life.  But  the  blessed  first-fruits  lesson 
teaches  another  glorious  truth.  As  God  allowed  the 
people  to  garner  the  whole  crop  if  they  honored 
him  with  the  first  sheaf,  so  as  God  has  raised  up 
Jesus  Christ,  the  first-fruits  of  the  human  harvest, 
and  taken  him  to  the  garner  of  God,  we  have  the 
blessed  assurance  now  that  where  he  is  we  shall  he 
also.  In  Christ  shall  all  be  made  alive,  Christ  the 
first-fruits,  afterward  they  that  are  Christ's  at  his 
coming. 

By  the  resurrection  of  Christ,  and  his  ascension 
into  heaven,  we  know  that  if  we  are  his,  and  remain 
true  to  him,  just  as  certainly  as  the  first  sheaf  has 
been  housed  in  heaven,  so  surely  shall  every  person 


200  Sunday  tHE  True  Sabbath. 

who  is  faithful  unto  death  receive  a  crown  of  life, 
and  dwell  forever  with  Christ,  our  Elder  Brother. 
All  our  hope  hinges  upon  the  fact  of  the  resurrec- 
tion. That  being  sure,  we  are  taught  to  honor  more 
than  all  other  days  the  day  of  Christ's  triumphant 
rising,  and  are  taught  that,  This  is  the  day  the 
Lord  hath  made,  in  which  we  are  to  rejoice  and 
be  glad. 

The  early  Christians  kept  holy  the  Sunday,  the 
Lord^s-day,  consecrated  to  the  resurrection  of 
Christ,  as  the  queen  and  chief  of  all  the  days. 

We  now  look  briefly,  in  conclusion,  to  the 
reasons  for  Sabbath-keeping  in  each  of  the  three 
dispensations.  In  the  first,  the  Lord  made  heaven 
and  earth,  the  sea  and  all  that  in  them  is.  A  good 
world  it  was.  His  people  ought  to  have  appreciated 
the  day  that  commemorated  the  completion  of  cre- 
ation. But  when  Moses  led  a  whole  tribe,  of  prob- 
ably more  than  two  million  of  men,  women,  and 
children,  out  of  a  loathsome  slavery,  and  set  them 
free,  the  Sabbath  rose  from  the  usual  rest  and  wor- 
ship to  being  a  day  of  feasting  or  gladness  in  re- 
membrance of  the  blessings  resulting  from  deliver- 
ance,  and  the  life   of  freedom  in   the  temporal 


Christian  Sabbath  Positively.  201 

Canaan.  But  Jesus  Christ,  by  the  grace  of  God, 
tasted  death  for  every  man.  And  as  the  human 
family  is  more  than  the  children  of  Israel,  as  free- 
dom from  sin  is  higher  than  freedom  from  temporal 
slavery,  and  as  the  heavenly  Canaan  is  superior  to 
the  earthly  Canaan,  so  the  Sabbath,  that  reminds 
us  of  our  freedom  from  sin,  and  of  the  home  beyond 
through  the  resurrection  of  Christ,  rises  a  hundred- 
fold  higher  in  its  significance  and  glory  than  any 
former  Sabbath,  and  the  day  should  be  observed 
with  a  sacredness  unknown,  yea,  with  a  sacredness 
that  it  is  impossible  to  the  people  of  any  former 
dispensation. 

Hence  it  is  not  strange  that  the  evangelists  call 
it  the  chief  of  the  Sabbaths,  and  that  the  fathers 
say  every  lover  of  Christ  observes  the  Lord's-day, 
consecrated  to  the  resurrection  of  Christ  as  the 
queen  and  chief  of  all  the  days.  May  Grod  enable  us 
to  appreciate  the  Sunday  Sabbath,  the  day  the  Lord 
hath  made,  as  we  ought,  and  also  inspire  us  to  de- 
fend the  day  against  all  the  encroachments  of  the 
enemies  of  Christ,  and  to  put  forth  a  determined, 
unrelenting,  united  struggle,  that  will  bring  the 
Sabbath  and  all  of  its  blessed  and  holy  influences 


^02  Sunday  the  True  Sabbath. 

to  every  American  citizen,  is  the  hope  and  prayer 
of  the  author! 

NOTES. 

^  Psalm  cxviii,  24. 

*  Isaiah  i,  13,  14=  In  all  the  quotations  used,  I  use  the 
word  "month"  instead  of  the  word  "moon"  in  the  text, 
in  harmony  with  the  original  Hebrew  in  the  Old  Testa- 
ment, and  with  the  Greek  of  the  New  Testament.  There 
was  no  observance  of  "new  moons"  taught  in  the  orig- 
inals, as  I  have  shown  in  a  previous  chapter.  But,  "In 
the  beginning  of  your  months,"  is  the  word  of  Moses. 
Their  months  were  longer  than  a  lunation,  and  hence  did 
not  coincide  with  the  new  moon  at  all. 

'  Hosea  ii,  11. 

*Eph.  ii,  15. 

^  Dent.  V,  3. 

''Heb.  viii,  10;  compare  also  with  2  Cor.  iii,  3:  "Writ- 
ten not  with  ink  [the  Edenic],  but  with  the  Spirit  of 
God;  not  in  tables  of  stone  [the  Jewish],  but  in  fleshy 
tables  of  the  heart." 

^See  last  column  on  the  Sabbath  chart.  "The  Chris- 
tian Decalogue." 

^  Kead  carefully  Heb.  viii,  6,  to  close,  as  you  study 
this  question  of  the  "new  covenant." 

« Eph.  ii,  15,  and  Col.  ii,  14-17. 

^'  Hosea  ii,  11. 

"  Col.  ii,  14. 

"  Ex.  xxxi,  16,  et.  al. 

»  Matt,  i,  1. 

"  Col.  ii,  17. 

"  Hebrews  iv,  9. 

"Psalms  cxviii,  22-24. 

"Matt,  xxi,  33-46,  and  IMark  xii,  1-12,  and  Luke  xx, 
9-19. 


Christian  Sabbath  Positively.  203 

"Acts  iv,  S-11. 
"John  V,  17. 

2°  Luke  vi,  1.    Catholic  translation  of  the  Bible. 
2^  Luke  vi,  1-6. 
"Heb.  xi,  6. 
"1  Cor.  XV,  14,  17,  18. 
2*  Heb.  iv,  9,  10. 

='=^  J.  N,  Andrews's  "History  of  the  Sabbath,"  Volume 
III,  page  517. 
'« Mai.  iv,  2. 
"  John  xiv,  1-3. 

2  John  XX,  19.    Luther's  translation. 
^^John  xiv,  1-3. 
->Prov.  iii,  9,  10. 
"  1  Cor.  XV,  21-23. 


THE  TEN  COMMANDMENTS. 

I  give  you  here  the  Ten  Commandments  as  they  are  taught  in 
the  Bible.  The  Bible  recognizes  three  dispensations,  the  Patriarchal, 
tlie  Jewish,  the  Christian.  God  gave  for  the  people  of  each  dispen- 
sation a  Decalogue.  These  thi*ee  Decalogues  are  substantially  alike, 
except : 

(1)  That  the  Sabbath  commandment  rests  on  an  entirely  differ- 
ent reason  in  each  dispensation.  The  Sabbath  commemorated  God's 
rest  fi-om  Creation  to  the  Patriarch,  and  occurred  regularly  on  the 
"seventh  day" — Sunday — for  many  centuries,  and  was  lost;  no 
nation  observing  it  for  more  than  five  hundred  years. 

To  the  Jew,  the  Sabbath  commemorated  his  deliverance  from 
Egyptian  slavery  on  Abib  15,  that  date  being  the  high  Sabbath  every 
year  thereafter.  Abib  10,  14,  and  16  were  never  Sabbaths  during  the 
Jewish  dispensation.  Abib  16  was  the  "morrow  after  the  Sabbath" 
(Lev.  xxiii,  15),  or  the  first  day  of  the  week  every  year.  Once  in 
every  seven  years  Saturday  v/as  the  first  day  of  the  week.  In  the 
Christian  dispensation,  Christ's  resurrection  and  rest  from  redeem- 
ing the  world  is  the  season  for  Sabbath-keeping.  Like  the  Patri- 
archal Sabbath,  it  is  also  on  Sunday,  the  seventh  day,  "the  first  of 
the  Sabbaths."  (Matt,  xxviii.  Young's  Tr.) 

(2)  Christ  modified  and  enlarged  the  significance  of  several  of 
the  commands,  particularly  the  third,  fourth,  sixth,  seventh,  and 
eighth. 

It  should  be  remembered,  as  Eabbi  Hirsch,  of  Chicago,  admits, 
that  "  the  Sabbaths  had  no  connection  with  a  fixed  week  "  during 
the  Jewish  dispensation,  and  also  that  all  their  weekly  Sabbaths 
were  fixed-date  Sabbaths  and  not  Sabbaths  of  a  fixed  day  of  the 
ijveek. 

Study  the  Sabbath  Chart  of  the  writer,  for  a  clear  illustration  of 
Sabbath  days  and  years  among  the  Jews. 

205 


PATRIARCHAL  DECALOGUE. 

Table  I.  (Exodus  xx,  3-17.) 

I.  Thou  Shalt  have  no  other  gods  before  me. 

II.  Thou  shalt  not  make  unto  thee  any  graven  image,  or  any 
likeness  of  any  thing  that  is  in  heaven  above,  or  that  is  in  the  earth 
beneath,  or  that  is  in  the  water  under  the  earth :  thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them ;  for  I  the  Lord  thy  God  am  a 
jealous  God,  visiting  the  iniquity  of  the  fathers  upon  the  children 
unto  the  third  and  fourth  generation  of  them  that  hate  me;  and 
shewing  mercy  unto  thousands  of  them  that  love  me,  and  keep  my 
commandments. 

III.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain ; 
for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain. 

IV.  Remember  the  Sabbath  day,  to  keep  it  holy.  Six  days 
shalt  thou  labor,  and  do  all  thy  work :  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God :  in  it  thou  shalt  not  do  any  work,  thou 
nor  thy  son,  nor  thy  daughter,  thy  man-servant,  nor  thy  maid- 
servant, nor  thy  cattle,  nor  thy  stranger  that  is  within  thy  gates : 
for  in  six  days  the  Lord  made  heaven  and  earth,  the  sea,  and  all 
that  in  them  is,  and  rested  the  seventh  day :  wherefore  the  Lord  blessed 
the  Sabbath  day,  and  hallowed  it. 

V.  Honor  thy  father  and  thy  mother :  that  thy  days  may  be  long 
upon  the  land  which  the  Lord  thy  God  giveth  thee. 

VI.  Thou  shalt  not  kill. 

VII.  Thou  shalt  not  commit  adultery. 
Vm.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

X.  Thou  shalt  not  covet  thy  neighbor's  house,  thou  shalt  not 
covet  thy  neighbor's  wife,  nor  his  man-servant,  nor  his  maid-eervant, 
nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy  neighbor's. 

206 


JEWISH  DECALOGUE. 

Table  II.  Written  in  Stone.     (Deut.  v,  7-21.) 

I.  Thou  shalt  have  none  other  gods  before  me. 

II.  Thou  shalt  not  make  thee  any  gi*aven  image,  or  any  likenw«8 
of  any  thing  that  is  in  heaven  above,  or  that  is  in  the  earth  beneatb, 
or  that  is  in  the  waters  beneath  the  earth :  thou  shalt  not  bow 
down  thyself  unto  them,  nor  serve  them  :  for  I  the  Lord  thy  God  am 
a  jealous  God,  visiting  the  iniquity  of  the  fathers  upon  the  children 
unto  the  third  and  fourth  generation  of  them  that  hate  me,  and 
shewing  mercy  unto  thousands  of  them  that  love  me  and  keep  my 
commandments. 

III.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain : 
for  the  Lord  wiU  not  hold  him  guiltless  that  taketh  his  name  in 
vain. 

IV.  Keep  the  Sabbath  day  to  sanctify  it,  as  the  Lord  thy  God 
hath  commanded  thee.  Six  days  thou  shalt  labor,  and  do  all  thy 
work :  but  the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God : 
in  it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy  daugh- 
ter, nor  thy  man-servant,  nor  thy  maid-servant,  nor  thine  ox,  nor 
thine  ass,  nor  any  of  thy  cattle,  nor  thy  stranger  that  is  within  thy 
gates ;  that  thy  man-servant  and  thy  maid-servant  may  rest  as  well  as 
thou.  And  remember  that  thou  wast  a  servant  in  the  land  of 
Egypt,  and  that  the  Lord  thy  God  brought  thee  out  thence  through 
a  mighty  hand  and  by  a  stretched-out  arm :  therefore  the  Lord  thy 
God  commanded  thee  to  keep  the  Sabbath  day.  ♦ 

V.  Honor  thy  father  and  thy  mother,  as  the  Lord  thy  God 
hath  com_m.anded  thee,  that  thy  days  may  be  prolonged,  and  that  it 
may  go  well  with  thee,  in  the  land  which  the  Lord  thy  God  giveth 
thee. 

VI.  Thou  shalt  not  kill. 

VII.  Neither  shalt  thou  commit  adultery. 

VIII.  Neither  shalt  thou  steal. 

IX.  Neither  shalt  thou  bear  false  witness  against  thy  neighbor. 

X.  Neither  shalt  thou  desire  thy  neighbor's  wife,  neither  shalt 
thou  covet  thy  neighbor's  house,  his  field,  or  his  man-servant,  or  his 
maid-servanv,  his  ox,  or  his  ass,  or  any  thing  that  is  thy  neighbor's. 

207 


CHRISTIAN  DECALOGUE. 

Table  III.    Written  on  Our  Hearts.    Found  in  the  New 
Testament. 

I.  Thou  shalt  worship  the  Lord  thy  God.  (Mat.  iv,  10.)  God  is 
a  Spirit :  and  they  that  worship  him  must  worship  him  in  spirit  and 
in  truth.     (John  iv,  24.) 

II.  Dearly  beloved,  flee  from  idolatry.     (1  Cor.  x,  14.) 

III.  Swear  not  at  all.  (Matt,  v,  34.)  Let  your  communication 
be,  Yea,  yea ;  Nay,  nay :  lor  whatsoever  is  more  than  these  cometh 
of  evil.     (Matt,  v,  37.  ) 

IV.  There  remaineth  therefore  a  Sabbath  keeping  to  the  people  of 
God.  For  he  that  is  entered  into  his  rest,  he  also  hath  ceased  from 
his  own  works,  as  God  did  from  his.  (Heb.  iv,  9,  10.  Marginal 
reading.) 

V.  Children,  obey  your  parents  in  the  Lord  :  for  this  is  righD. 
Honor  thy  father  and  mother ;  .  .  .  that  it  may  be  well  with 
thee,  and  thou  mayest  live  long  on  the  earth.     (Eph.  vi,  1-3.) 

VI.  "Whosoever  hateth  his  brother  is  a  murderer :  and  ye  know- 
that  no  murderer  hath  eternal  life  abiding  in  him.     (1  John  iii,  15.) 

VII.  I  say  unto  you.  That  whosoever  looketh  on  a  woman  to  lust 
after  her  hath  committed  adultery  already  in  his  heart.    (Matt,  v,  28.) 

VIII.  Let  him  that  stole  steal  no  more,  but  rather  let  him  la- 
bor, working  with  his  hands  the  thing  which  is  good,  that  he  may 
have  to  give  to  him  that  needeth.     (Eph.  iv,  28.) 

IX.  Wherefore  putting  away  lying,  speak  every  man  truth  with 
his  neighbor :  for  ye  are  members  one  of  another.     (Eph.  iv,  25.) 

X.  Covetousness,  let  it  not  be  once  named  among  you,  as  bQ- 
cometh  saints.     (Eph.  v,  3.) 

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